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I  THEOLOGICAL   SEMmARY,  ¥ 
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THE 


COLUMBIAN  PREACHER; 


OR. 


A  COLLECTION  OF 


^©ttsmal  c^etmon,^^ 


FROM 


PREACHERS  OF  EMINENCE 


JJ\r  THE  UKITED  STATES. 


EMBRACING 


THE  DISTINGUISHING  DOCTRINES  OF  GRACE. 


VOLUME  I. 

% 

CATSKILL, 

\ 

yUBLISHED    BY    NATHAN    ELLLIOT 

^ 

1808, 

' 

\ 

V 


% 


J 


to  THE  PUBLie, 


IN  presenting  this  volume  to  the  public,  \v^ 
deem  it  proper  to  accompany  it  with  a  few  obser- 
vations. 

Though  the  public  are  alreadj^  in  possession  of 
many  valuabljti  collections  of  sermons,  it  is  neverthe- 
less necessary  that  new  publications  should  constant- 
ly be  made,  to  answer  the  increasing  demand,  and  to 
supply  the  places  of  those  which  are  yearly  growing 
into  disuse. 

The  curiosity  in  the  human  mind  for  that  which 
is  novel,  ^^'iU  incline  many  to  read  a  new  book,  to  the 
neglect  of  an  old  one  of  equal  merit.  No  exertion 
should  be  spared  to  excite  the  attention  of  a  *  world 
lying  in  wickedness,'  or  to  allure  the  reluctant  mind 
to  receive  spiritual  instruction. 

A  volume  containing  the  works  of  many  preachers, 
eminent  in  the  sa^pred  profession,  and  resident  in  dif- 
ferent parts  of  the  United  States,  and  exhibiting  a 
specimen  of  their  respective  talents  and  must  aiford 
a  pleasing  variety,  and  be  ^lore  inesting  to  the  rea- 
der, than  a  volume  from  a  single  author. 

One  important  object  of  this-j undertaking  is  to 
bring  to  public  view  many  vaktable  discourses  in 
manuscript,  Vv^hich  after  once  powerfully  impressing 
and  dehghting  one  auditory,  would  otherwise  be  of 
no  further  use  to  the  world. 

It  is  the  design,  of  the  editor  that  this  collection 
shall  clearly  exhibit  the  distinguishing  doctrines  of 
grace  and  that  nothing  opposed  to  these  (as  we  con. 
ceive)  shall  be  admitted. 

In  collecting  this  volume,  we  have  had  to  encourb 
ter  difficulties  which  will  not  probably  occur  in  the 


A 


iv  TO  THE  PUBLIC, 


further  prosecution  of  the  plan.  Several  gentlemen j 
on  whose  aid  and  encouragement  we  were  authorized 
particularly  to  depend,  have  been  hindered  by  ill 
health  or  an  uncommon  press  of  parocial  duty,  from 
preparing  their  manuscripts  in  season.  To  remedy 
this  evil,  we  have  in  a  few  instances  inserted  some  of 
their  sermons  possessing  uncommon  merit,  which 
had  been  before  published  only  in  pamphlets,  and 
therefore  not  generally  read. 

This  volume  is  aided  by  the  talents  of  but  a  small 
proportion  of  the  great  number  of  Clergymen  of  em- 
inence in  the  United  States.  Should  gentlemen  of 
talents  in  the  ministry  see  fit  generally,  to  aid  hereafter 
in  the  undertaking,  we  hope  to  gratify  the  public  with 
a  succession  of  American  sermons,  and  to  make  our 
readers  acquainted  with  a  larger  circle  of  preachers 
of  distinguished  eminence. 

The  discourses  in  this  volume,  the  Editor  thinks, 
are  calculated  to  be  useful,  and  will  be  received  by 
all  lovers  of  gospel  truth,  as  a  very  valuable  ac- 
quisition. He  acknowledges  himself  under  great 
obligations  to  an  able,  and  pious  gentleman  in  the 
ministry,  who  has  rendered  him  aid,  and  earnestly 
hopes,  that  he  may  find  his  reward  in  the  good  this 
volume  may  effect  in  the  hands  of  that  God  who 
works  by  the  instrumentality  of  means. 

That  it  may  be  re^d  with  candor,  and  be  useful  to 
the  world,  is  the  sincere  wish  of. the  Editor 

NATHAN  ELLIOT. 

CATSKiLt,  July,    30,  1808. 


C  O  N  T  E  N  T  S. 


SERMON  I. 

On  the  incomparable  excellency  of  religion  as  the 
life  of  man. 

By  Samuel  Austin,  D.  D.  Pastor  of  a  Congre- 
gational church,  in  Worcester,  Massachusetts. 

Deut.  xxxii.  47 **  For  it   is  not  a  vain  thing  for 

you;  because  it  is  your  li/e,^^  Page.     9 

SERxMON  IL 

God  glorified  in  building  up  Zion, 

By  the  same. 

Psalms  cii.    16 *'  JVben  the   Lord  shall  build  up 

Zion;  be  shall  appear  in  Ms  glory, '^^  27 

SERMON  HI. 

The  sinner  warned. 

By  Calvin  Chapin,  Pastor  of  a  Congregational 
Church,  in  Weathersfield,  Connecticut. 

Genesis  xix.l7 ''  Escape  for  thy  life,^'*      A^t 

SERMON  IV. 

The  Saint  encouraged. 

By  the  same. 

Isaiah  iii.  10 ^^  Say  ye  to  the  Righteous,  tha^'^l 

shall  be  well  with  him.'*'^  ^^ 


vi  Contents. 

SERMON   V. 

The  ground  of  the   Believers  triumph  in  the  Cross 
of  Christ. 

By  David  Tappan,  D.  D.  Late  professor  of  di- 
vinity  in  Harvard  College,  Cambridge. 

Gal.  vi.  14 *'  But  God  forbid  that  I  should  glory 

scj^e  in  the  Cross  oj  our  Lord  Jesus  Christ ^^"^      89 

SEKxMON  VL 

<^-  Be  watchful  and  strengthen  the  things  which  re» 
rnain,  that  are  ready  to  die. "....Rev.  iii.  2. 

By    Moses  Hemmenv/ay,   D.    D.    Pastor  of  a 
Church  in  Wells,  District  of  Main. 

Haggai  i,  4  ,  5 ^^  T  en  came  thevjord of  the  Lord 

to  Haggai.  the  Prophet^  sayings  is  it  time  for  you  ^  0 

ye^  to  dwell  in  your  ceiled  houses^  and  this  bouse  lie 

waste  ?  N'oWy  therefore  thus  saith  the  Lord  God  of 

Host,  consider  your  i^ays.^"^  lOi 

SERMONS  VII.  &.  VIII. 

Gods  treating  every  man  agreeable  to  his  moral  char-^ 
acter,  shovvn  to  be  consistent,  with  his  blessing  the 

.   the  seed  of  the  righteouSs  and  cursing  the  seed  of 
the  wicked,, 
By  Seth  ^vVilliston,  Pastor  of  a  Congregation^ 

al  Church,  ifi  Lihle,  state  of  New- York. 

E^ekicl  xviii.  20 *'  The  soul  that  sinneth  it  shall 

die  :  the  so?i  shall  not  dear  the  iniquity  of  the  father^ 
neither  shall  the  father  bear  the  iniquity  of  the  son  i 
the  righteousness  of  the  righteous  shall  be  upon  him^ 

^  and  the  ivickcdness  of  the  mckcd  shall  be  upon  him,^'^ 

,  '  ^  i25 


CONTENTS.  vU 

SERMONS  IX.  ^  -t: 

On  the  nature  and  pov/er  of  truth. 

By  David  PortSh,  Pastor  of  the   Presbyterian 
Church,  in  Catskiil,  New-York. 

John  xviii.  33. .,*•**  Filate  salth  unto  Him ^   vohat  is 
truth?''  1^:; 

SERMON  XL 

Love  to  Christ. 

By  E.  PoRtER,  Pastor  of  a  Congregational  Church 
of  the  first  society,  in  Washington,  Connecticut. 

Johnxxi.  17..,.''  Simon  son  of  Jonas  lovest  thott  me  ?" 

193 

SERMON  XIL      ^ 

The  folly,  guilt,  and  mischiefs  of  duelling* 

By  Timothy  Dwight,D.  D.  President  of  Yak 
College, 

Proverbs  xxii.   17 ''  A  man  that  doeth  "uiolence  to 

to  the  blood  oj  any  per  son  ^  shall  fee  tQ  the  pit ;  let 
no  man  stay  him.»'^  209 

SERMON  XIIL 

Christians  bound  to  distinguish  themselves  from  th^ 

world. 

By  Stephen  Fe km,  Pastor  of  a  Congregational 
Church  in  Harpersfield,  New-York. 

Matthew  v.  47.....''  PFhat  do  ye  more  than  others  ?'^ 

235 

SERMON  XIV. 
The  appropriate  duty  and  ornament  of  the  female  seXi    ) 


viii  CONTENTS. 

By  Samuel  Miller,  D.  D.  One  of  the  pastoTs 
of  the  United  Presbyterian  Churches,  in  the  city  of 
New- York. 

Acts  ix.   36,  37,  38,  39,  40,  41.  249 

SERMON  XV. 

Messiah's  Throne. 

By  John  M.  Mason,  D.  D.  Pastor  of  the  Asso- 
ciate-Reformed Church,  in  the  city  of  New-York. 

Heb.  i.  8 ''  But  unto  the  Son  he  saith\  thy  Throne^ 

0  God,  is  for  ever  and  e'uer,^^  26^5 

SERMON  XVI. 

Importance  of  professing  and  practising  religion. 

By  David  Osgood,  D.  D.  Pastor  of  a  Church 
in  Medford  Massachusetts. 

Joshua  xxiv.  15 '^As  for  me  and  my  house  we  will 

serine  the  Lord.'''*  287 


ERRATA. 

Page.  43.     3  line  from  bottom,  read  iejlimony  for  tefmony. 
62.     8  line  from  top,  read,  heaven  in  the  foul.'* 
73.     6  line  from  bottom,  omit  the  word  in, 
.101.         in  the  text,  for  Haggai  3.  5.  read  i.  4,  5. 
175.      15  line  from  top,  x^dA  bigoted. 

x6  line  from  top  read  deffied  in  place  of  d^edi 


^HIHCigSW  X 


^7fi     THE     INCOMPARABLE     EXCELLENCY     OF    REIiJt^ 
GION     IN     THE     LIFE     OF     MAN. 

Br 
SAMUEL  AUSTIN,  D.  D. 

Faster  of  a  Congregational  Church  in  JVorceslsr — Massachusetts, 

Deut.  xxxii.  47. 

*  I^or  it  is  not  a  vain  thing  for  you,  because  it  is  your  life, ^ 

THESE  are  among  the  last  words  spoken  hj 
Moses  the  great  lawgiver  of  Israel.  They  arc  a  part 
of  his  valadictory  address  to  them,  which  is  through- 
Out  solemn  and  impressive.  He  had,  in  the  foregoing 
passages  of  this  address,  given  a  short  account  of  the 
marvelous  interpositions  of  God  in  their  behalf ;  men- 
tioned several  judgments  which  had  overtaken  them 
for  their  rebellions ;  recapitulated  the  most  material 
laws  which  had  been  ordained  for  them  to  observe ; 
pressed  upon  them  obedience  to  those  laws,  and  as- 
sured them  of  reaping  a  rich  harvest  of  blessings  in 
case  they  should  walk  dutifully  with  God,  and  of  suf- 
fering the  most  dreadful  effects  of  his  displeasure  if 
they  should  refuse  to  do  so.  In  the  verse  before  the 
text  he  brings  his  exhortation  to  a  serious  close 

*  And  he  said  unto  them,  set  your  hearts  unto  all  the 
words  which  I  testify  among  you  this  day,  which  ye 
shall  command  your  children  to  observe,  to  do  all  the 
Words  of  this  law.' 

\ 


IQ  A  SERMON  BY 

A  very  powerful  motive  he  subjoins  in  the  text....^ 
'  For  it  is  not  a  vain  thing  for  you,  because  it  is  your 

life.'     Let  us  apply  this,  my  hearers,  to  ourselves 

Beyond  all  doubt  it  will  apply  to  us  with  as  strict  pro- 
priety, and  to  as  great  an  extent  as  it  did  to  the  peo-^ 
pie  of  Israel.  V/hat  Moses  had  enjoined  was  a  strict 
and  punctual  observance  of  all  the  divine  require- 
ments. This  is  religion.  Religion  consists  in  obedi- 
ence to  God.  The  first  great  lavf ,  v/hich  is  the  rule 
of  obedience  to  all  intelligent  creatures,  is  this.  '  Hear, 
O  Israel,  the  Lord  our  God  is  one  Lord.  And  thou 
shall  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  vnth  all  thy  strength',  and  with 
all  thy  mind.'  This  law  is  comprehensive  of  all  our 
duty  as  it  respects  our  Creator.  Love  is  the  essence 
and  the  sum  of  it.  He  who  loves  God  with  all  his 
heart  will  certainly  worship  him  in  the  several  w^ays, 
social  and  secret,  in  v/hich  he  has  directed  us  to  ap- 
proach him.  He  vAli  reverence  him  deeply,,  be  afraid 
of  offending  him,  have  the  most  sacred  respect  to  his 
authority,  teachably  receive  all  his  instructions,  be 
cheerfully  resigned  to  the  disposals  of  his  providence, 
unconditionally  commit  himself  into  his  hands,  and 
endeavour  to  employ  all  his  faculties,  and  fill  up  ail 
his  time  in  serving  him. 

But  this  general  lav/  of  love,  as  it  extends  to  crea- 
tures in  0U7'  circumstances,  involves  some  particular 
duties.  It  binds  us  to  repentance,  faith,  and  gratitude 
for  that  immensely  rich  salvation  which  the  gospel  sets 
before  us.  These  duties  binding  on  us  as  sinners,  are 
most  evidently  comprehended  in  the  general  law%  which 
requires  us  to  acknowledge  Jehovah  as  our  God  and  to 
love  him  with  all  our  hearts.  If  we  possess  this  love 
to  God  Vv'e  shall  certainly  feel  self  loathing  for  all  our 
past  undutiful  treatment  of  him.  We  shall  return 
from  our  apostacy,  and  take  his  part  against  ourselves. 
We  shall  cordially  approve  of  the  law  which  con- 
demns us,  and  adore  the  justice  which  is  illustrated  m 


SAMUEL  AUSTIN.  il 

the  excGulion  of  that  law.  We  shall  embrace  with 
joy  an  ojtended  Saviour.  For  in  proportion  as  this* 
love  reigns  Vvithin  us,  Jesus  and  his  \vork  must  be 
precious  in  our  eyes.  We  shall  bear  vrithout  mur. 
muring  every  aiilction  of  life,  as  infinitely  less  than 
\vc  deserve,  and  as  necessary  to  fill  up  that  v»  hich  is 
behind  in  the  sufferings  of  Christ.  Our  gratitude  for 
so  inestimable  a  favour  as  the  salvation  of  which  he 
is  the  author  and  finisher,  Vvill  mingle  itself  with  all 
our  worship,  and  form  the  most  elevated  part  of  it. 

In  speaking  of  obedience  to  the  requirements  of 
God,  as  the  sum  of  religion,  we  must  not  forget  the 
second  table  of  the  law.     This  summarily  requires 
that  Vv'e  love  our  neighbour  as  ourselves  ;  i.  e.  that  vvx 
regard  his  existence,   improvement,  and  everlasting 
happinessi  v/ith  the  same  friendly  concern  Vvhich  v/e 
£hould  feel  for  our  own.     This  lav/  is  also  obligatory 
upon  all  intelligent  creatures.   As  it  respects  the  con- 
dition of  man,  in  a  state  of  moral  estrans:ement  from 
God,  it  involves  peculiar  duties.     It  binds  us  to  with- 
dravv'  from  all  participation  in  the  sins  of  Vv^icked  men, 
as  a  necessary  expedient  to  bring  them  to  repentance. 
It  binds  us  to  do  all  that  we  can,  and  to  intercede  in 
incessant  humble  prayer  for  their  salvation.  It  binds  us 
to  rejoice  in  the  conversion  of  those  whom  God  is  gra? 
ciously  pleased  to  bring  out  of  darkness  into  his  ma?'- 
velous  light;  to  take  them  to  our  bosoms  as  christ/an 
brethren,   and  to  seek  their  edification  in  holine^  as 
preparatory  to  the  bliss  of  heaven.    It  binds  us  t^  for- 
bearance, and  forgivness,  and  to  all  those  condc^^cend- 
ing  offices  which  benevolence  dictates  towar/s  those 
whom  we  cannot  recover  to  God  and  duty. /i  his  is  a 
general  view  of  religion.    To  this  the  text  b^  respect ; 
not  to  the  mere  profession  or  form  of  i^^nbt  to  any 
mere  party  interest,  th^fnppery  of  ce^-^^^^ies,  or  un 
hallowed  zeal,  formK^'"  \^r.^t^{iCe  and  bigotrv,  vM^ 
may  assume  the  t^^me  of  religion,     it  luis  cvci/^CP; 
the' propensity  <^^^^^--^^^^^^  to  pass  by  t^e  csser^^^^f- 


%2  '  A  SERMON  BY 

religion,  and  to  substitute  in  its  stead  ob3ervancc& 
which  are  the  fruit  of  their  own  invention.  It  is  pure 
and  undefiled  religion,  extending  its  empire  over  the 
heart  and  over  the  faculties  and  actions  of  the  man, 
free  from  all  spurious  intermixtures,  which  we  are  to 
have  in  view.  Many  people  imagine  that  even  this  is 
a  vain  thing.  They  consider  it  as  not  worth  any  se* 
rious  concern.  But  the  Jewish  lawgiver,  speaking 
from  experience,  from  the  dictates  of  an  enlightened 
understanding,  and  which  is  much  more,  from  the  in- 
spiration of  the  Holy  Ghost,  has  told  us  that  it  is  not 
a  vain  thing.  He  has  gone  much  farther,  and  assert- 
ed that  it  is  even  our  life.  I  will  now  endeavour  to 
illustrate  and  confirm  to  you  the  justness  of  this  as- 
sertion. Life  is  the  greatest  temporal  good  enjoyed 
by  man.  The  termination  of  it  is  ordinarily  consid- 
ered as.  the  greatest  evil.  All  worldly  possessions 
take  their  departure  with  the  extinction  of  life.  The 
malicious  destrustion  of  it  is  estimated  as  the  greatest 
crime,  and  the  taking  it  away  in  the  execution  of  law 
is  deemed  the  highest  kind  of  punishment.  The 
term,  life,  as  used  in  the  text  has  certainly  not  a  con- 
fined respect  to  things  merely  temporal.  It  reaches 
to  all  the  concerns  of  man,  and  must  be  considered 
as  comprehending  whatever  is,  or  ought  to  be  valua- 
ble  to  him  here  and  hereafter.  To  illustrate  the  just- 
nes  s  of  the  assertion  in  its  proper  and  extensive  sense, 
I  wcHild  observe — 

1st.   That  without  religion  our  natural  life,  with  all 

^ts  attendant  enjoyments,  is  forfeited;  and  so  forfeit- 

1  that  \ve  have  no  ri^ht  to  calculate   upon  its  con- 

uance,   and  that  it  cannot  indeed  be  continued, 

as  the  x'csult  of  mere  long   suffering  in  God..... 

creatures,  >vho  hold  thdr  existence  in  a  state  of 

and  happiness    ^^ve  it  co.Viinued  to  them  either 

.      -^-und  of  their  personal  .obedience,  or  by  a 

.    ^^eL.X   -^n  of  ^race.  There  are  bui  these  two  way s^.. 

. /spci  vsa^KX  ^  J  ,|^^^       The  inEnitely  g^od  God,  can^ 


SAMUEL  AUSTIN.  13 

>iot  but  approve  the  characters,  and  delight  hi  the 
persons  of  ali  obedient  creatures.  He  will  certainly 
secure  their  happiness  in  union  with  himself  so  long 
as  they  remain  obedient.  The  language  of  God's  gov- 
ernment with  respect  to  the  obedient,  is  '  he  that  doth 
them,  shall  live  in  them.'  No  evil  can  befall  a  crea- 
ture so  long  as  he  remains  friendly  to  his  Creator. 
Sin  is  a  revolt  from  him.  It  places  the  creature  in 
a  state  of  rebellion,  and  under  the  curse  of  the  law. 
For  the  unalterable  language  of  the  law,  is  '  The  soul 
that  sinneth  shall  die.'  Life  is  forfeited  by  sin. 
And  when  life  is  forfeited,  all  its  attendant  privileges, 
and  enjoyments  are  forfeited. 

The  other  principle  on  which  creatures  may  hold  a 
happy  existence  in  union  v/ith  God,  is  grace.  These 
are  properly  two  distinct  covenants.  He  who  has  bro- 
ken the  covenant  of  mere  law,  or  works,  may  become 
interested  in  a  new  covenant,  called  the  covenant  of 
grace.  Such  a  covenant  God  has  revealed  and  pro- 
posed to  man.  It  is  in  the  hand  of  Christ  as  its  me- 
diator or  executor,  and  is  sealed  by  his  blood.  It  con- 
stitutes the  substance  of  that  revelation  with  which 
God  has  been  pleased  to  enrich  us.  But  the  sinner 
cannot  be  interested  in  the  new  covenant  while  utter- 
ly destitute  of  religion.  The  covenant  takes  effect  by 
the  consent  of  the  sinner  only.  This  consent  must 
comprehend  repentance  towards  God,  and  faidi  in 
our  Lord  Jesus  Christ.  He  who  does  not  repent  re- 
mains a  rebel.  He  continues  in  arms  against  his 
lawful  sovereign.  He  spurns  every  persuasion  which 
invites  him  to  be  reconciled,  and  tramples  upon  the 
provisions  of  grace.  He  has  then  no  title  to  his  natu- 
ral life,  or  to  any  of  its  enjoyments,  by  his  personal 
obedience  or  by  grace.  His  life  is  continued  on  the 
same  principle  that  the  life  of  a  murderer  is  continu- 
ed in  the  proceedings  of  a  civil  government,  after  he 
has  been  tried,  convicted,  and  the  sentence  of  death 
has  been  pronounced  against  him.    It  is  continued  in 


U  A  SERMON  BY 

nacre  forbearance.  Were  all  irreligious  people  struck 
dead  in  a  moment,  they  would  only  be  treated  accord- 
ing to  their  real  moral  condition.  This  is  exactly  the 
reverse  of  the  state  of  religious  people.  They,  as 
".nuch  as  the  irreligious,  have  broken  the  law  ;  and 
personally  considered,  deserve  to  have  life  and  all  its 
enjoyments  taken  from  them.  But  they  have  repent- 
ed, and  embraced  the  new  covenant.  They  are  sub- 
jects of  grace,  and  are  interested  in  the  promises  of 
grace.  These  pron^ises  secure  to  them  a  protraction 
of  life,  so  long  as  shall  be  for  their  real  benefit,  and 
in  connection  vrith  it,  the  continuance  of  every  desir- 
able enjoyment, 

2d.  Witiiout  religion,  a  person  cannot  be  a  subject 
of  any  blessing.  His  organs,  and  health  and  activity 
of  body,  and  his  faculties  of  mind,  may  be  continued 
riUim^paired,  but  they  cannot  be  continued  as  bless- 
ings. Yv^ith  plenty  his  cup  may  overfiov/,  but  it  can- 
not l>e  as  a  blessing.  These  things  are  favours  in 
providence  which  call  for  gratitude,  as  they  illustrate 
the  excellency  of  Jehovah's  character,  are  the  oppor 
r^ite  of  what  the  sinner  deserves,  and  are  so  many  ta- 
lents v/hich  may  be  put  to  dutiful  use.  But  they  do 
r.ot  indicate  an  interest  in  the  blessing,  any  more  than 
ii  tlve  recipient  were  all  the  Vv^hile  suffering  the 
miseries  of  the  damned.  A  malefactor  under  sen- 
tence of  death,  may  have  his  execution  respited, 
but  the  reprieve  will  not  indicate  that  tlie  govern- 
ment means  to  treat  him  at  all  as  an  object  of  its  smiles. 
He  may  be  [eu,  com.fortably  lodged,  and  have  every 
want  supplied  ;  but  none  of  these  things  will  express 
any  satisiaction  in  his  character.  They  are  consist- 
ent vrith  a  perfect  detestation  of  it,  and  a  resolution 
not  to  mitigate  upon  the  vrhole,  in  the  least,  the  seve- 
rity of  his  punishment. 

Those  receive  gifts  from  God  as  real  blessings, 
cind  those  only,  who  are  personally  the  blessed.  All 
Wessings  descend  upon  men  by  the   new   covenant. 


SAMUEL  AUSTIN.  15 

The  curse  only  conies  by  the  old.  They  only  are  the 
blessed  \vho  embrace  the  covenant  m  which  the  bless- 
ings are  deposited.  Abraham  embraced  this  cove^ 
nant.  God  of  course  was  Abraham's  covenant  God. 
Hence  God  said  to  him,  '  In  blessing,  I  v;ill  bless 
thee.'  God  vvas  ^he  covenant  God  of  Abraham's 
seed.  They  in  succession  are  actual  recipients  of 
the  covenant.  Hence  they  are  said  to  be  the  seed 
which  the  Lord  hath  blessed.'  Converts  from  the 
Gentile  world,  are  Abraham's  seed  by  adoption.  They 
are  brought  into  the  same  covenant,  and  become 
equally  with  Abraham  himself,  objects  of  the  bless- 
ing. For  says  Paul,  in  his  Epistle  to  the  Galatians, 
'  if  ye  be  Christ^s,  then  are  ye  Ambraham's  seed, 
and  heirs  according  to  the  promise.  So  then  they 
which  be  of  faith  are  blessed  with  faithful  Abraham.' 
It  is  on  this  principle  that  the  detail  of  blessings  was 
given  by  Moses  to  the  people  of  Israel,  as  recorded 
in  the  28th  ch.  Deut.  "  And  it  shall  come  to  pass 
if  thou  shalt  hearken  diligently  unto  the  voice  of  the 
Lord  thy  God,  to  observe  and  to  do  all  his  com- 
mandments which  I  command  thee  this  day,  that  the 
Lord  thy  God  will  set  thee  on  high  above  all  nations 
of  the  earth.  And  all  these  blessings  shall  come  on 
thee  and  overtake  thee.  Blessed  shalt  thou  be  in  the 
city,  and  bleesed  thou  shalt  be  in  the  iield.  Blessed 
shall  be  the  fruit  of  thy  body,  and  the  fruit  of  thy 
ground,  and  the  fruit  of  thy  cattle,  the  increase  of  thy 
kine,  and  the  flocks  of  thy  sheep.  Blessed  shall  be  thy 
basket  and  thy  store.  Blessed  shalt  thou  be  when 
thou  comcst  in,  and  blessed  shalt  thou  be  v/hen  thou 
goest  out.  The  Lord  shall  command  his  blessings, 
upon  thee  in  thy  store  houses,  and  in  all  that  thou 
settest  thine  hand  unto,  and  he  shall  bless  thee  in  the 
land  which  the  Lord  thy  God  glvcth  thee.'  In  simi- 
lar language  the  Psalmist  declares,  '  Blessed  is  the 
man  that  walketh  not  in  the  counsel  of  the  ungodly^ 
nor  standeth  in  the  wav  of  sinners,  nor  sitteth  in  the 


16  A  SERMON  BY 

seat  of  the  scornful  ;  but  his  delight  is  in  the  law  oi 
the  Lord,  and  in  his  law  doth  he  meditate  day  and 
night.  And  he  shall  belike  a  tree  planted  by  the 
rivers  of  waters,  that  bringeth  forth  fruit  in  his  season; 
his  leaf  also  shall  not  wither,  and  whatsoever  he  doth 
shall  prosper.'  The  Prophet  inculcates  the  same 
sentiment.  *  Blessed  is  the  man  who  trusteth  in  the 
Lord,  and  vvhose  hope  the  Lord  is.'  This  evidence 
may  be  sufficient  to  conclude  that  the  blessing  is  ap- 
propriate to  those  who  are  subjects  of  religion.  But 
I  cannot  suppress  the  emphatic  benedictions  pro- 
nounced by  our  Saviour,  in  the  beginning  of  his  ser- 
mon on  the  mount.  '  Blessed  are  the  poor  in  spirit, 
for  theirs  is  the  kingdom  of  heaven,  blessed  are 
they  that  mourn,  for  they  shall  be  comforted.  Bless- 
ed are  the  meek,  for  they  shall  inherit  the  earth. 
Bkssed  are  they  which  do  hunger  and  thirst  after 
righteousness,  for  they  shall  be  fUled.  Blessed  are 
the  merciful,  for  they  shall  obtain  mercy.  Blessed 
are  the  pure  in  heart,  for  they  shall  see  God.  Bless- 
ed are  the  peacemakers,  for  they  shall  be  called  the 
children  of  God.'  The  Christian  is  here  designated 
in  the  i^-overnino:  affections  of  his  heart,  and  the  lead- 
ing  traits  of  his  character.  On  him  therefore,  the 
blessing  rests,  and  on  him  only.  The  unbelieving 
sinner  does  not  receive  it,  says  the  Psalmist.  '  But 
the  ungodly  are  not  so,  but  arc  as  the  chaff  which  the 
wind  driveth  away.  Therefore  the  ungodly  shall  not 
stand  in  the  judgment,  nor  sinners  in  the  congrega- 
tion of  the  righteous.'  The  favors  which  the  wick- 
ed receive  do  not  come  in  a  covenant  channel.  They 
testify  to  no  union  between  God  and  them.  They 
are  not  pledges  of  fatherly  love,  as  those  are  which 
are  conferred  upon  the  pious.  They  present  no  evi- 
dence that  God  designs  their  good.  They  may  be 
merely  a  savour  of  death  unto  death.  They  may 
contribute  only  to  hasten  and  augment  their  final  des- 
truction.   For  '  when  the  wicked  spring  as  the  grass,- 


SAMUEL  AUSTIN.  17 

and  when  all  the  workers  of  iniquity  do  flourish,  it  is 
that  they  shall  be  destroyed  forever.'  Which  leads 
nie  to  observe, 

3d  Ihat  he  v/ho  is  destitute  of  religion  is  subject- 
ed to  the  positive  curse  of  God's  iavv.  This  curse 
rests  upon  him  at  all  times,  and  hov, ever  cmplo^.td, 
audit  attaches  to  ail  he  cots,  pcs^csecs,  arc  trjc}s. 
The  curse  is  the  reverse  oi  the  blessing.  It  is  the 
portion  of  the  sinner's  cup.  it  expresses  the  abhor- 
rence God  entertairiS  oi  his  chaiactei.  tcire  urc  cr 
the  law,  he  is  necessarily  under  the  curse.  '  Cursed 
is  every  one  \^ho  ccntinueth  not  in  all  things  written 
in  the  book  of  the  law  to  do  them..'  in  the  chapter  in 
Deut.  v.here  the  blessing  has  been  quoted  vac  find 
the  curse  following  the  rebellious,  and  never  leaving 
them  till  they  are  finally  destroytd.  '  But  it  shall 
come  to  pass,  if  thou  shah  not  heaiktn  unto  the  voice 
of  the  Lord  thy  God,  to  observe  to  do  all  his  com- 
mandm.ents,  and  his  statutes,  which  I  con  mand 
thee  this  day,  that  all  the  curses  shall  ccme  upon  thee 
and  overtake  thee,  cursed  shalt  thou  be  in  the  citv 
and  cursed  shalt  thou  be  in  the  field,  cursed  shall  be 
thy  basket  and  thy  store.  Cursed  shall  be  the  fruit 
of  thy  body  and  the  fruit  of  thy  land,  the  increase  of 
thy  kine,  and  the  flocks  of  thy  sheep.  Cursed  shalt 
thou  be  when  thou  ccmest  in,  and  cursed  shalt  thou  be 
when  thou  goest  out.  The  Lord  shall  send  upon  thee 
Cursing,  vexation  and  rebuke,  in  all  that  thou  puttest 
thine  hand  unto  ior  to  do,  until  thou  perish  quickly.' 
'  cursed'  says  the  prophet  '  is  the  man  who  trusteth 
in  man,  and  maketh  fiesh  his  arm,  and  v.  hose  heart  de- 
parteth  from  the  Lord.'  The  Nev.  Testament  speaks 
in  language  equally  strong  to  this  purpose  ;  nay  much 
more  alarming.  lie  who  believeth  not  is  declared 
to  be  cond^imned  already.  The  wrath  of  God  is  saiel 
to  abide  on  him.  Expressions  of  terror  are  multi- 
plied, as  if  it  were  difficult  to  find  words  sufficiently 

9 


18  A  SERMON  BY 

9io;aifican+  to  convey  a  just  idea  of  the  weight  of  tliat: 
Gurse  which  rests  upon  the  irreligious.  '  Indi^^na- 
tioii  an:!  wrath,  tribuiiuion  and  anguish,  upon  every 
soul  of  man  th  st  doth  evil,  upon  the  Jew  first  and  also 
upon  the  G^^iitile.'  Thus  the  curse  goes  side  by  side 
with  the  blessing.  As  sure  as  the  latter  rests  upon 
the  religious  ;  the  former  rests  upon  those  of  an  op- 
posite character.  It  fastens  upon  them  i'mmovetibly. 
It  is  a  burden  which,  when  eternity  pours  its  tight  up- 
oi  tiieir  m;  ids,  th^y  will  not  be  able  to  bear.  It  will 
sink  them  to  the  depths  of  wretchedness.  To  have 
the  wrath  of  the  immutable  Jehovah  abide  upon  a  de- 
fenceless creature,  for  a  million  of  years  would  be 
dreadful.  Who  could  support  the  thought  of  only 
having  his  finger  held  in  the  ftame  of  a  candle  for  so 
long  a  period  ?  What  a  doom,  deeply  to  be  depre- 
cated, to  be  condemned  with  Dives,  even  for  this  pe- 
riod, to  sigh  out  the  mournrul  complaint,  '  I  am  tor- 
mented in  this  flame.'  But  the  everlasting  contin- 
uance of  this  distress  is  the  thins;  which  adds  a  thou- 
sand  fold  to  the  horrors  of  it.  From  this  curse  reli- 
gion delivers  us.  '  Tliere  is  therefore  now  no  con- 
demnation to  them'which  are  in  Christ  Jesus,  who 
walk  not  after  tlve  fiesh,,  but  after  the  spirit.'  Inval- 
uijj)le  possession  !    Indeed  it  is  our  Life. 

4th.  Religion  is  our  life  as  it  is  the  only  thing- 
which  can  make  us  morally  and  spiritually  what  we 
ought  to  be.  Tiiere  is  a  death,  my  brethren  which  is 
spiritual,  as  well  as  a  death  which  is  natural  and  eter- 
nal ;  I  mean  the  soul's  bereavement  of  the  moral  im.ige 
oi  God,  its  destitution  of  that  love  which  his  law  le- 
quires,  and  hs  voluntary  bondage  to  sin  and  satan.  'I  o 
be  carnally  minded,  the  apostle  tells  us,  is  death.  You 
hath  he  quickened,  again  he  observes,  who  were  dead 
in  trespasses  and  sins.  He  v;ho  lives  inpleasiure  is 
said  to  be  dead  while  he  liveth.  The  moral  recovery  of 
tiiesoul  to  God  is  denominated,  on  the  other  hand,  life. 
'  i  o  be  spir-itually  minded  is  life  and  peace.'     A  res- 


SAMUEL  AUSTIN.  '         19 

toration  to  such  a  life  is  what  is  intended  by  the  term^ 
qickened.  This  language  of  scripture  proves  to 
us  that  without  religion  the  soul  of  man  is  wholly- 
dead  in  sin.  It  has  no  shade  of  likeness  to  the  moral 
e  cellency  of  the  Deity  remaining,  it  is  not  only 
without  moral  beauty,  but  is  degraded  down  to  a  pobi- 
live  resemblance  of  the  arch-adversary  of  God.  View 
a  creature  entirely  divested  of  all  conformity  to  the 
t^'o  great  commandments  which  require  love  to  "God 
and  our  neighbour;  at  enmity  with  an  infinite  being 
whose  nature  is  love,  refusing  to  be  reconciled  to 
hi m  ;  trampling  on  his,  authority  ;  -turning  a  ;deaf  ear 
to  his  counsels,  going  forvvard  with  an  unconquei-a- 
ble  obstinacy  in  sinning  against  him  ;  spurning  his 
grace;  combined  with  other  enemies  of  God  against 
his  throne  and  glory  ;  resisting  the  efforts  of  the  pi- 
ous, and  strengthening  the  hands  of  those  who  hate 
th^m,  and  you  certainly  have  in  your  m.inds  a  creature 
dead  to  all  moral  right.  Deep  stupidity  and  moral 
blindness  ;are  the  ordinary  concomitants  of  this  spirit- 
ual  death.  The  heart  being  totally  vitiated,  so  viti- 
ated as  to  love  darkness  rather  than  light,  tliere  is  a 
proneness  in  man  to  error  and  deception.  There  is 
an  indisposition  even  to  attend  with  any  teachable- 
ness to  the  things  which  belong  to  his  everlasting 
peace.  '  O,'  said  the  Saviour  when  he  wept  over  Je- 
rusalem, *  that  thou  hadst  known,  even  thou,  at  least 
in  this  thy  day^  the  things  which  belong  to  thy  peace, 
but  now  they  are  hid  from  thine  eyes.'  And  the  pro- 
phet Jeremiah  asks.,  '  to  whom  shall  I  speak,  and 
give  warning,  that  they  may  hear  ?  Behold,  their  ear 
is  uncircumcised,  that  they  cannot  harken.  The 
word  of  the  Lord  is  unto  them  a  reproach,  they  have 
no  delight  in  it.'  If  possible  the  picture  which  Paul 
draws,  of  the  blindness  of  sinners,  is  still  more  fright- 
ful. '  This  I  say  therefore  and  testify,  that  ye  Avalk 
not  as  other  Gentiles  walk,  in  the  vanity  of  their  minds,, 
having  the  understanding  darkened,   being  alienate^ 


,20  A  SERMON  BY 

from  the  life  of  God,  through  the  ignorance  that  is  in 
them,  because  of  the  blindness  of  their  heart;  who, 
being  past  feeling  have  given  themselves  over  to  work 
all  uncieanness  with  greediness.'  Religion  is  the  re- 
surrection of  the  creature  from  this  death  in  sin.  It  is 
the  putting  otf  of  this  body  of  ignorance  and  deformi- 
ty, and  putting  on  the  ne^-v  man,  which  after  God  is  cre- 
ated in  righteousness  and  true  holiness.'  From  the  na- 
ture of  religion,  as  it  has  been  generally  described  in 
the  forepart  of  this  discourse,  it  must  appear  to  be  the 
proper  restoration  of  the  sinner,  to  all  moral  rectitude. 
T.iis  constitutes  real,  moral  excellence.  It  harmon- 
izes the  creature  with  the  Creator,  and  disposes  him 
to  be  active  in  his  service.  It  rescues  him  from  self 
imposition,  blindness  and  error.  He  presents  his  body 
a  living  sacrifice,  holy  and  acceptable  unto  God..... 
Vnder  the  influence  of  it.  as  the  great  spring  of  real 
improveinent,  he  employs  his  intellectual  powers  in 
diligent  and  successful  search  after  truth.  His  eye 
being  single,  his  whole  body  is  full  of  light.  His  ex* 
ertions  are  directed  to  the  best  things. 

Many  have  been  the  endeavors  of  mankind  to  form 
excellence  and  usefulness  of  character  without  reli- 
gion. Great  has  been  the  labor  to  make  man  a  vir- 
tuous and  amiable  being,  on  some  other  principle- 
External  purifications  have  been  resorted  to.  Acts 
of  corporeal  worship  have  been  multiplied.  Men 
have  gone  on  pilgrimages,  and  sunk  into  cloisters.  A 
heartless  morality,  shaped  according  to  the  superfi- 
cial opinions  of  the  world,  has  been  cherished,  as 
though  it  attached  real  moral  worth  to  man.  The 
principle  of  honor  has  been  embraced.  And  the  re- 
bel against  Jehovah,  has  approached  to  single  combat 
in  defence  of  his  character,  as  though  he  had  some 
worth  of  character  which  he  might  lose.  These  are 
miserable  expedients  to  shift  off  religion,  and  con* 
firm  that  darkness  of  mind  in  which  unconverted  men 
Tlsvp  to  be  bewildered,     it  is  labor  wholly  in  vain;. 


SAMUEL  AUSTIN.  '       Ql 

Religion  is  the  only  thing  which  can  constitute  true 
worth  of  character,  and  give  man  a  rank  among  mor- 
ally living  creatures. 

5th.  Religion  is  our  life,  as  it  brings  with  it  inesti- 
mably precious  personal  comforts  through  the  changes 
of  this  mortal  state  ;  secures  a  peaceful  departure  out 
of  the  world,  and  gives  at  last  an  abundant  entrance 
into  the  mansions  of  the  blessed.  Religion  disinga- 
ges  from  those  exertions  which  perpetually  harrass 
worldly  men.   It  calms  down  the  anxieties  of  the  mind, 

di^isipates  its  fears,  and  reconciles  it  to  adversity 

It  leads  the  possessor  of  it  to  a  sweet  reliance  upon 
an  all  sufficient    Saviour.     It  gladdens  the  soul  with 
that   aspiring    hope  which  fastens   upon   the   skies ; 
which   is  its  anchor,    sure  and  steadfast,  entering  to 
that  within  the  vail.     It  is  its  glory  so  to  belittle  the 
world   as  to  detect  its  cheats,  and  despise  its  unholy 
acquisitions  of  honor,   profit  and  pleasure.     It  is  its 
glory  to  put  the  malice  of  earth  and  hell  at  defiance, 
and  to   vanquish  the  king  of  terrors.      It  is  crowned 
with  a  part  in  the  first  resurrection,  and  brings  its  most 
happy,    its  highly  honoured   subject  up  to  the  blisful 
seats   of    paradise.      And   O,    the   unutterable    tri- 
umphs, the  unsatiating,   ever  expanding  raptures  it 
w^iil   then  enkindle  !   Go,   follow  the  irreligious  man 
down  to  his  dark  and  dreary   prison  below,   witness 
his  agonies,  hear  his  moans,   think  of  his  being  con- 
tiaued  this  spectacle  of  shame  and  misery  through 
interminable  ages  ;  and  then  follow  the  religious  man 
up  to  the  pearly  gates  of  heaven.     See  them  thrown 
wide  open  for  his  honorable  admittance.     Behold  con- 
gratulating angels  and  saints  welcoming  him  to  a  par- 
ticipation in    their  joys.     Witness  the  transports  of 
his  soul  when  his  eye  is  fastened  upon  his  adored  Sa- 
viour.   Mark  with  what  ecstacy  he  mingles  his  song  of 
victory  with  the  acclamations  of  all  the  ransomed,  and 
let  this  felicity  be  drawn  out  in  your  imaginations  to 
Ml  endless  eternity,  and  you  will  have  some  idea,  but, 


^2  A. SERMON  BY 

O,  how  inadequate,  of  the  extent  to  which  it  is  true^ 
that  religion  iii  oar  life.  Upon  the  whole  it  is  im- 
possible to  name  one  real  personal  good,  one  attain- 
ment or  enjoyment  oF  real  value,  which  is  not  religion 
itself,  or  founded  in  it.  Without  it  the  richer  a  man 
is  in  worldly  possessions,  the  poorer  he  certainly  is  up- 
on the  whole.  The  more  honorable  he  is  in  worldly 
distinctions,  the  more  dishonor  attaches  to  him  upon 
the  whole.  The  more  unholy  pleasure  he  enjoys,  the 
more  bitterness  is  he  certainly  laying  up  for  himself 
in  the  latter  end.  The  more  he  is  flattered  here,  the 
more  will  his  torments  be  increased  by  the  revilings 
of  his  companions  in  hell  at  last.  If  possible  it  would 
be  better  to  be  a  child  of  penury  in  the  very  lowest 
grade  of  human  existence,  and  infinitely  better  to  be 
a  beast,  driven  by  goads,  and  bearing  a  yoke,  than  be. 
a  man,  even  a  man  of  eminence  and  figure,  without 
religion.  But  I  am  constrained  to  observe  once  more, 
6th.  That  religion  is  our  life  in  social  respects. 
Whatan  unamiable  and  unpleasant,  not  to  say  wretch- 
ed society,  is  an  irreligious  family  ?  The  term  wretch- 
ed, in  the  strict  sense  of  it,  a^jplies  to  millions  of 
families,  for  the  mere  want  of  religion,  A  perpetual 
infraction  of  each  others  rights,  jealousies,  crimina- 
tions and  jars,  make  up  the  materials  of  their  his- 
tory. If  there  areany  enjoyments  resulting  from  fami- 
ly affinities  without  religion,  they  rise  no  higher  in 
their  nature,  than  those  of  all  nimals  who  live  in  clus- 
ters:;  and  they  are  counterbalanced  by  severe  sorrows 
imder  adversities  and  bereavements,  of  which  they 
are  the  spring.  Religion  gives  to  demestic  society,  all 
its  real  value,  its  innocence,  its  mutual  confidence,  its 
cheerfulness^  its  unity  of  interest,  its  harmony  of  sen- 
timent, and  its  aspiring  hopes.  The  endearments  in- 
dulged, neither  satiate  nor  embitter  on  reflection.  En- 
livening conversation  on  the  best  subjects,  presents  a 
minature  of  heaven.  Trust  in  God,  dispels  anxiety 
sind  gloom.  Anticipations  of  a  happy  meeting  in  hea- 


SAMUEL  AUSTIN.  2S 

ven,  remove  the  dreariness  of  that  des&olution  oftheu' 
family  state,  which  they  know  is  hastening  on.  Praise 
ascends  from  the  family  altar,  and  the  voice  of  an 
approving  God  supports  and  gladdens  in  the  parting^ 
scene. 

It  is  religion  only,  which  is  the  basis  of  Christian 
communion,  and  the  life  of  that  most  desirable  socie- 
ty, called  the  Church      Here  how  friendly,  hovv   in- 
viting it  is  !    How  tender  are  its  sympathies,    how 
abundant  are  its  labors  for  the  general  ediEcation,  how 
free  are   its  charities,  how  brotherly  its  spirit,   how 
harmonious  its  songs,  and    how  elevated  its  joys  ! 
Here  none  are    strangers,   none  are  partizans.     All 
are  brethren.     The   rich  and  the  poor,   the  high  and 
the  low,  the  free  and  the  bond  are  on  a  level.     All  are 
members  of  the  same  body.     And  though  they  have- 
never  seen  each  other,  and  live  under  different  politi- 
cal governments,  \h  a  state  of  open  war,  they  feel  the 
uniting  attractive  influence  of  one  common  affection. 
If  it  were  left  to  them,  there  would  be  no  war,  no  ra- 
pine, no  oppression  one  of  another.     They  can  be  in 
the  most  perfect  'amity  v.  ith  each   other,    vvhile  the 
world  is  rent  with  national  hatreds.     This  is  a  fact  at 
the  present  moment.     When  the  nations  of  Europe 
are  sending  out  their  armies  and  fleets,  and  exhaust- 
ing  their  resources  for  each  others  destruction,  while 
lands  are  covered,  and  oceans  are  stained  with  human 
gore,   the   remnant    of    the   followers  of  Jesus  dis- 
persed over  the  respective  countries,  are  pouring  their 
affectionate    condolance  into    each     others    bosoms, 
drawing  tighter  the  cords  of  their    mutual  charities, 
contributing  to  each  others  relief,  meetin.f^  before  the 
same  throne  of  grace,  and  combining  their  efforts   to 
heal   the   moral    disorders   of  mankind,   and  5?pread 
the  gospel  over  the  world.     Ye  amiable  people  !     Ye 
are  entitled  to  be  called  the  elect  of  God.      Ye  are  a>a 
a  city  set  on  an  hill,  which  cannbt  be  hid.     Ye  seem 
ieebie  and  forgotten.     And  many  of  you   are   perse- 


24  rX  SERMON  BY 

cutcd.  But  ye  are  brethren,  and  yours  finally  is  the 
victory,  and  the  glory.  When  my  hearers,  religion 
lias  accoaipiished  its  end,  into  what  a  transcendantiy 
glorious  society  will  it  form  the  Christian  Church  : 

it  would  be  doing  reiigon  an  inlinite  injury  to  sup- 
pose, that  it  is  the  principle  on  which  political  society 
is  founded.  A  political  society  is  a  collection  of 
men  nationally  separated  from  the  rest  of  the  world. 
Its  form  of  government  is  not  generally  chosen^  but 
the  fruit  of  accident  or  impo'^ed.  It  has  respect 
merely  to  the  interests  of  the  world,  and  will  perish 
-with  the  world.  To  say  that  such  a  society  cannot 
exist  in  a  state  of  prosperity,  without  religion,  if  by 
prosperous  state  be  meant  national  aggrandizement, 
and  opulence,  is  to  assert  against  all  evidence.  Yet  it 
may  be  averred,  that  religion  has  the  most  propitious 
influence  on  political  society.  It  makes  the  good  ma- 
gistrate, and  the  industrious,  quiet  subject.  It  gives 
to  contracts  their  best  security,  and  to  labor  its  sure 
reward.  As  it  spreads  among  the  mass  of  a  people, 
crimes  will  cease,  mutual  confidence  Vvill  be  restored, 
order  will  prevail,  and  each  one  will  sit  under  his  vine 
and  fig  tree,  having  none  to  make  him  afraid. 

As  a  farther  evidence  of  the  excellence  of  religion, 
I  must  be  permitted  to  remark,  that  nearly  all  those 
establishments  which  have  charity  for  their  object, 
seminaries  of  learning,  hospitals  of  every  descrip- 
tion, societies  for  the  relief  of  persons  in  distress,  for 
the  recovery  of  those  \a  ho  have  become  the  victims  of 
seduction,  and  for  the  emancipation  of  slaves,  have 
sprung  from  religion.as  their  creative  principle. 

Thus  religion,  heaven  descended,  the  image  of  the 
Creator,  and  the  sure  guide  to  that  happiness,  which 
is  to  be  enjoyed  in  his  love,  scatters  her  bounties, 
spreads  her  lights,  and  extends  her  heaUng  in- 
fluence in  every  direction.  It  is  just  the  opposite  of 
being  a  vain  thing.  It  is  the  only  object  entitled  t3 
pur  care.     To  be  religious,  is  to  be  wise,  and  right, 


SAMUEL  AUSTIN.  25 

useful,  and  happy.  To  be  without  religion,  is  to  be 
desperately  wicked.  It  is  to  be  a  cumberer  of  the 
ground,  and  an  heir  of  hell. 

Shall  we  not  then,  my  hearers,  be  grieved  to  the 
heart  for  all  our  past  irreligiousness  ?  Shall  we  not 
lament  our  opposition  to  religion,  and  neglect  of  it  I 
Shall  we  not  yield  to  its  demands,  come  home  to 
God,  and  be  his  forever  ?  Can  we  still  go  so  directly 
in  the  face  of  evidence,  law,  authority,  and  experience, 
as  to  refuse  to  be  religious  ?  Are  we  determined  ne- 
ver to  be  what  we  ought  to  be?'  Are  we  resolved 
to  bring  shame,  dishonor,  and  perdition  upon  our- 
selves as  fast  as  possible  ?  Can  we  continue  delibe^ 
rately  to  prefer  a  portion  with  the  wicked  ?  If  exhor- 
tations could  do  any  thing,  they  should  be  multiplied 
till  evening ;  till  I  sunk  down  lifeless  in  the  pulpit. 
And  it  would  be  a  most  desirable  death.  But  if  you 
yield  dutifully,  it  must  be  to  evidence.  Evidence  is 
full  before  you.  And  with  you  I  leave  it,  and  with 
him,  who  shall  judge  the  quick  and  the  dead,,..  Amen; 

3 


A     SERMON 

CPD    GLORIFIED    IN    BUILDING    UP    ZION. 
BY 

SAMUEL  AUSTIN,  D.  D. 

Pastor  of  a  Congregational  Church  in  Worcester — Massachusetts. 

Psalms  cii.  16. 

^  JVhen  the  Lord  shall  build  up  Zion^  he  shall  appear 

in  his  glory  ."^ 

BY  Zion  in  this  passage,  and  as  the  term  is  ge- 
nerally used  in  the  Scriptures,  we  are  to  understand 
that  holy  community  commonly  styled  the  Church. 
There  have  always  been  some  individuals  of  this  com- 
munity living  in  the  world,  through  every  successive 
period  of  time.  Before  Christ,  it  was  confined  very 
much  to  the  natural  posterity  of  Abraham.  Since 
his  advent,  its  boundaries  have  been  widely  extended, 
and  it  has  taken  into  its  bosom  multitudes  of  us  sin- 
ful and  miserable  Gentiles.  Every  person  who  is  sanc- 
tified in  heart  is  a  subject  of  this  comm.unity.  And 
(Every  person  who  gives  evidence  that  he  is  sanctified, 
is  visibly  a  subject  of  it.  God  is  the  builder  of  Zion. 
He  designed  it  in  his  infinite  mind  from  eternity  ; 
and  he  efficiently  brings  into  it,  all  the  multitude  of 
which  it  consists.  He  forms  them  to  that  temper  by 
which  they  voluntarily  sink  into  a  spiritual  and  holy 
society.  He  preserves  them  under  the  government  of 
this  temper,  so  that  they  never  can  be  dismembered 
from  ii.  Says  the  Psalmist.  Ps.  149.  2.  '  Let  Israel 
rejoice  in  him  that  inadc  bim  :  let  the  children  of  Zi- 


28  A  SERMON  BY 

on  be  joyful  in  their  king. '  In  the  43d  chapter  of  Isai- 
ah God  speaks  of  Zion  as  exclusively  his  work. — 
*  But  now  thus  saith  the  Lord,  that  created  thee,  O 
Jacob,  and  he  that  formed  thee,  O  Israel,  fear  not  for 
I  have  redeemed  thee ;  I  have  called  thee  by  thy  name  ; 

thou   art  mine. Fear  not ;   for  I  am  with  thee,  I 

will  bring  thy  seed  form  the  east,  and  will  gather  them 
from  the  west.  I  will  say  to  the  north,  give  up  ;  and 
to  the  south,  keep  not  back;  bring  my  sons  from  far, 
and  my  daughters  from  the  ends  of  the  earth  ;  even 
every  one  that  is  called  by  my  name,  for  I  have  cre- 
ated him  for  my  glory.  I  have  formed  him,  yea  I 
have  made  him.' 

If  a  superb  edifice  is  rising  under  the  agency  of  an 
ingenious  architect,  his  ingenuity  as  an  artist  will  ap« 
pear  more  and  more  admirable,  as  the  work  advances 
under  his  hands.  As  Zion  is  styled  the  fullness  of  him 
who  filleth  all  in  all,  and  an  habitation  ofGod  through 
the  spirit,  it  is  to  be  expected  that  in  its  rise,  his  glory 
will  be  greatly  illustrated.  That  it  will,  is  the  express 
assertion  of  the  Psalmist,  in  the  passage  1  have  read  to 
you.  With  his  prophetic  eye  spread  over  this  immense 
spiritual  building,  as  it  was  to  rise  through  the  lapse 
of  ages,  he  asserts  that  whenever  God  should  act  in 
carrying  it  forward,  he  would  appear  in  his  glory. 
This  is  a  sentiment  justly  entitled  to  our  serious  con- 
sideration, and  must  be  capable  of  yielding  us  much 
instruction,  and  comfort.   I  shall  lead  you  to  consider, 

1st.  When  God,  according  to  the  import  of  this 
passage,  may  be  said  to  build  up,  Zion. 

2d.  In  what  respects,  when  he  does  so,  he  appears 
in  his  glory.    And 

3d.  I  will  suggest  to  you  the  proper  reflections 
which  flow  from  such  a  view  of  the  subject. 

1st.  We  will  attend  to  the  inquiry,  Vvhen  God,  ac- 
cording  to  the  import  of  the  passage,  may  be  said  to 
build  up  Zion. 

The  material  world  with  all  its  furniture,  is  tem.- 
porary.    '  They  shall  perish,  but  thou  remain^st,  and 


SAMUEL  AUSTIN.  29 

they  all  shall  wax  old  as  doth  a  garment,  and  as  a 
vesture  shalt  thou  fold  them  up,  and  they  shall  be 
changed  ;  but  thou  art  the  same,  and  thy  years  shall 
not  fail.'  In  a  perfect  system,  contrived  by  an  infi- 
nitely wise  God,  that  which  is  temporary  and  tran- 
sient, cannot  be  created  for  its  own  sake.  It  must 
be  subordinate  to  an  interest  which  is  to  remain.  Zi- 
on,  as  it  is  a  spiritual,  redeemed,  ever-during  society, 
is  an  eternal  excellency,  and  the  perfection  of  beauty. 
All  other  things  in  this  world,  are  of  inferior  consider- 
ation, and  have  utility  and  beauty,  only  as  they  are 
subordinate  to  it.  We  are  not  to  suppose  then,  that 
in  every  thing  he  does,  God  is  directly  building  up 
Zion.  In  some  of  his  works  he  does  but  create  and 
arrange  the  means.  He  acts  then,  with  respect  to  his 
ultimate  work,  but  indirectly  and  remotely.  The 
prudent  architect,  first  forms  his  plan,  procures  his 
tools,  provides  his  materials,  lays  out  the  scite  of  his 
building,  and  collects  his  laborers.  All  this  is  but 
preparatory,  and  subordinate.  Afterwards  the  build- 
ing actually  rises  under  his  hand.  In  like  manner 
some  of  the  works  of  God,  are  but  provisional  to  the 
proper  work  of  building  up  Zion,  Such  is  the  work 
of  creation.  When  the  sun,  and  moon,  and  planets, 
this  globe,  with  all  the  variegated  beauty  which  is 
spread  over  it ;  light  and  life,  irrational  creatures,  and 
man  the  noblest  of  all,  rose  into  being  at  the  com- 
manding voice  of  God,  his  power,  and  wisdom,  and 
goodness  shone  with  admirable  splendor.  But  as 
yet  Zion  had  not  began  to  exist. 

Such  is  the  work  of  providence.  The  hand  of  GocJ 
preserves  and  manages  every  particle  of  matter,  and 
every  portion  of  sensitive  life.  Not  a  sparrow  falls 
to  the  ground  without  his  notice,  and  the  hairs  of 
our  heads  are  all  numbered.  But  effects  which  take 
place  in  common  providence,  constitute  no  part  of 
Zion.  The  agency  which  produces  them,  is  there- 
fore hilt  subordinate. 


30  A  SERMON  BY 

Such  are  those  acts  of  God,  by  which  knowledge  is 
addressed  to  the  understandings  of  unrenewed  men. 
Instruction  in  its  nature,  however  abundant,  is  but 
provisional.  It  may  coexist  with  perfect  enmity  to 
God.  It  may  fail,  and  in  innumerable  instances  does 
in  lact  fail  of  having  any  saving  effect,  through  the 
opposition  and  unteachableness  of  those  to  whom  it 
is  addressed.  We  can  suppose  this  world  full  of  in- 
struction, respecting  God,  his  glory,  government,  the 
obligations  and  relations  which  subsist  between  him 
and  his  creatures,  and  between  one  creature  and  ano- 
ther, and  yet  Zion  have  no  existence. 

Even  the  appearance  of  the  Son  of  God  in  our 
world,  his  union  to  our  nature,  his  sufferings,  resur- 
rection, and  ascension  to  glory,  and  the  subjection  of 
the  myriads  of  angels  to  his  mediatorial  dominion, 
are  but  preparatory  and  provisional.  For  all  this 
might  be  supposed  to  be  done,  and  yet  Zion  not  be. 

Those  extraordinary  operations  of  omnipotent  agen- 
cy, by  v/hich  sinners  are  awakened,  brought  under 
deep  convictions,  and  filled  with  alarming  apprehen- 
sions of  God's  wrath,  do  not  properly  form  any  part 
pf  that  peculiar  system  of  operation,  by  which  Zion 
is  built  up.  For  let  the  light  which  is  spread  over 
the  mind,  be  ever  so  great ;  let  the  sinner  under  the 
alarms  of  conscience  approach  ever  so  near  to  com- 
plete despair,  remaining  a  sinner  he  is  still  of  thq 
world,  and  is  under  the  curse  of  the  law  he  has  brok- 
en. He  has  not  yet  yielded  the  controvers)^  He 
]ias  not  entered  the  gates  of  Zion,  nor  partaken  in 
the  least  degree  of  the  peculiar  character  of  its  citi- 
::ens.  We  might  suppose  the  agency  of  God  spread- 
ing such  conviction,  and  such  despondency  over  eve- 
ry mind,  while  as  yet  Zion  had  no  existence. 

As  zion  is  a  spiritual  society,  consisting  of  per- 
sons who  are  taken  out  of  the  world,  renewed  and 
sanctified,  formed  in  heart  and  life  to  a  likeness  to  the 
isaviour,  it  is  then  built  lyo  when  sinners  are  brought 


SAMUEL  AUSTIN.  31 

to  repentance,  are  preserved  and  carried  forward  in 
^  holy  life,  and  are  finally  translated  to  heaven. — 
When  a  sinner  becomes  a  sincere  penitent,  and  not 
till  then,  he  ceases  to  be  an  enemy  of  God.  Old 
things  are  now  done  away,  and  all  things  are  become 
new.  He  changes  his  ground,  his  objects  of  i^ltimatc 
love,  his  associations,  and  the  direction  of  his  efforts. 
He  quits  the  service  of  satan,  and  cleaves  with  full 
purpose  of  heart  to  the  Lord  Jesus.  He  becomes  a 
living  stone,  fit  to  constitute  a  part  of  the  immense 
temple  of  grace.  He  is  disposed  to  take,  and  does 
actually  take  that  place  which  is  assigned  him  by  the 
great  builder.  He  is  disposed  to  keep  that  place,  and 
to  strengthen  the  work  instrumentally,  by  the  applica- 
tion and  dilligent  use  of  all  his  talents. 

Persons  may  be  brought  to  repentance  solitarily, 
i,  e.  when  there  is  no  revival  of  religion  in  the  place 
where  they  live.  And  they  may  be  converted  in  con- 
nection w^ith  others,  more  or  less,  under  uncommon 
refreshings  from  the  presence  of  the  Lord.  In  both 
these  ways,  God  has  in  every  age  carried  forward 
this  spiritual  building.  The  spirit  has  been  always 
operating  in  one  place  or  another,  as  the  wind  has  aU 
ways  been  blowing  ;  sometimes  like  a  gentle  breeze 
hardly  perceptible,  at  others  like  a  rushing  tempest. 
More  generally  it  appears  to  have  been  God's  me- 
thod to  afiect  the  recovery  of  sinners  by  occasional 
effusions  of  his  Holy  Spirit,  by  which  multitudes 
have  been  collectively  brought  into  his  kingdom. 
Many  such  seasons  of  extensive  ingathering  there 
have  undoubtedly  been,  which  have  not  come  to  our 
knowledge.  Sacred  history  has  transmitted  inciden- 
tal notices  of  several  extensive  revivals  which  took 
place  among  the  people  of  Israel,  in  the  times  which 
preceded  the  advent  of  the  Saviour.  The  effusions 
of  the  spirit  were  much  more  abundant  after  his  as- 
cension. Three  thousand  were  converted  in  one  day, 
under  a  single  sermon.  Five  thousand  in  another 
day.     During  the    first  century  Zion   enlarged   hev 


32  A  SERMON  BY 

boundaries  to  a  great  extent,   and  received  millionit 
into  her  bosom.     Heathen  idolators    by   shoals   were 
caught  in  the  gospel  net.    Every  where  the  preaching 
of  the  gospel  was  with  power,  being  accompanied  with 
the  Holy  Ghost  sent  down  from  Heaven.   Ecclesiastical 
history  records  vast  ingatherings  in  later  periods,  un- 
der a  similar  supernatural  influence,  in  Germany,  Swit- 
zerland, France,  Holland,  England,  Scotland,  Ireland, 
and  our  own  country.     About  sixty  years  ago,  there 
was  a  very  remarkable  revival  of  religion  over  New- 
England,  and  in  the    middle  colonies.     Great  num- 
bers were  brought  under   deep   convictions,    and   as 
there  is  great  reason  to  believe,  to  sincere  repentance. 
Within  ten  years  past  many  districts  of  our  country 
have  been  signally    enriched  Avith  this  heavenly  bless- 
ing.  And  we  have  liberty  to  rely,  that  almighty  agen- 
cy will  be  continually  employed  in  subduing  sinners 
to  the  cross,  till  Zion  is  completed,  and  raised  to  her 
ultimate  elevation  in  the  mansions  of  eternal  bliss. 
For  it  is  promised,  (vain  expectation  is  that  which  is 
built  upon  the  supposed  nullity  and  inefficiency  of 
this  promise.)     '  1  will  work,  and  who   shall  let  it* 
I  have  set  my  king  upon  my  holy  hill  of  Zion.    Ask 
of  me,  and  I  will  give  thee  the  heathen  for  thine   in- 
heritance, and  the  uttermost  parts  of  the  earth  for 
thy  possession.     O  thou  afflicted,  and  tossed,  and  not 
comforted  :   Behold,  I  will  lay  thy  stones  with  fair 
colours,  and  thy  foundation  with  sapphires.     And  I 
will  make  thy  windows  of  agates,  and  all  thy  borders 
of  pleasant  stones*     Who  hath  heard  such  a  thing  ? 
Who  hath  seen  such  things  ?   Shall  the  earth  be  made 
to  bring  forth  in  one  day,  or  shall  a  nation  be   born 
at  once  ?   For  as  soon  as  Zion  travailed,  she  brought 
forth  her  children.     One  shall  not  say  unto  another, 
know  the  Lord  ;  for  all  shall  know  me,  from  the  least 
even  unto  the  greatest.     And  the  earth  shall  be  full 
of  the   knowledge  of  the  Lord.'     These  and  many 
other  scipture  promises  respecting  the  future  rise  and 
vast  extension  of  Zion,  have  certainly  not  yet  had 


SAMUEL  AUSTIN.  33 

their  accomplishment.  As  they  shall  be  fuJiiiled, 
striking  evidence  v.  ill  be  furnished  that  God  is  the 
builder  of  Zion,  and  it  will  be  inquired,  with  deep  ad- 
lipiration  and  praise,    What  hath  God  wrought  ? 

1  am  to  lead  you  to  consider  in  what  respects  God, 
-when  he  acts  in  building  up  Zion,  appears  in  his  glo- 
ry. The  declaration  of  the  text  implies,  that  God 
has  originally  and  independently  a  fullness  of  glory, 
ivhich  has  its  clearest  illustration  as  Zion  advances 
under  his  all  disposing  hand.  It  is  our  business  now 
to  attend  to  the  particulars  in  which  this  illustration 
is  made. 

1st.  When  God  builds  up  Zion  he  appears  in  the 
infinity  and  irresistibility  of  his  power.  By  power 
vi^e  understand  that  ability  which  an  intellegnnt  agent 
has  to  bring  to  pass  such  effects  as  he  wishes  to  ac- 
complish. Power  may  be  unequal  in  diiferent  intel- 
ligent agents.  The  power  of  one  may  be  competent 
to  the  production  of  certain  effects,  but  not  to  the  pro- 
iduction  of  others,  to  which  the  power  of  another  may 
be  adequate.  Power  in  itself  is  a  valuable  attribute 
because  it  may  be  employed  kindly,  in  effecting  desira- 
ble ends,  which  could  not  be  effected  without  it.  Good 
dispositions  are  ineffectual,  if  attended  with  perfect 
weakness.  Perfect  benevolence  will  labor  to  diffuse 
its  blessings  in  vain,  if  overruled  by  a  superior  will. 
God  is  good.  He  is  unlimitedly  benevolent,  without 
any  opposite  bias  of  heart.  Those  creatures  who  are 
opposite  to  him  are  evil.  Malevolence  constitutes 
the  principle  of  their  opposition.  It  is  infinitely  de- 
sirable that  they  should  not  be  able  to  impede  in  the 
least,  the  execution  of  God's  purposes.  It  is  infinite- 
ly desirable  that  he  should  possess,  and  appear  cloth- 
ed with,  supreme  povver  ;  power  adequate  to  all  the 
ends  of  his  administration.  In  the  possession  of 
such  power,  he  is  fitted  to  be  the  sole  governor  of  the 
world,  the  manager  of  all  events,  the  guardian  of  the 
moral  svstem,  the  successful  promoter  of  happiness, 


34  A  SERMON  BY 

the  refuge  of  trie  weak  and  needy,  and  is  a  meet  ob- 
ject  of  universal  unreserved  confidence.  Clothed 
with  omnipotence,  he  must  be  beyond  the  possibil- 
ity of  disappointment.  He  can  effectually  prevent 
ill-disposed  creatures  from  doing  mischief;  andean 
make  them,  against  their  inclinations  subservient  to 
good.  The  infinite  goodness  of  God  is  a  full  securi- 
ty that  his  power  will  be  always  employed  for  ends 
..  purely  benevolent.  Without  it,  he  could  bring  no- 
thing to  pass.  With  it,  he  can  do  all  his  pleasure. — 
Power  then  is  an  essential  portion  of  his  glory.  It 
goes  to  constitute  that  infinite  excellency  of  nature, 
on  the  ground  of  which,  he  is  entitled  to  be  loved 
with  all  the  heart  and  soul  and  strength  and  mind. 
The  more  his  power  is  displayed,  the  more  clearly 
must  all  intelligent  creatures  perceive  their  obliga- 
tion to  love  him  in  this  perfect  manner.  In  this  light 
the  power  of  God  was  certainly  presented  to  the  mind 
of  the  apostle,  when  he  said,  Horn.  ix.  22.  '  What  if 
God,  willing  to  shew  his  wrath  and  make  his  power 
known,  endured  with  much  long  suffering,  the  vessels 
of  wrath  fitted  to  destruction.'  Thus  it  must  be  con- 
templated by  the  inhabitants  of  heaven,  when  they 
sing,  '  We  give  thee  thanks,  O  Lord  God,  Almighty, 
which  art,  and  wast,  and  art  to  come,  because  thou 
hast  taken  to  thee  thy  great  powei',  and  hast  reigned.* 

The  power  of  God  is  displayed  in  the  works  of  cre- 
ation, providence,  and  general  government.  It  is  dis« 
played  in  perpetuating,  in  a  state  of  holy  happiness, 
the  myriads  of  obedient  creatures  ;  and  in  the  com- 
plete reduction  of  all  his  enemies.  But  it  has  a  more 
clear  and  admirable  display  in  that  agency  by  which 
Zion  is  erected. 

It  is  the  power,  the  irresistible  power,  of  God  ex- 
clusively which  reconciles  the  sinner,  disposes  him 
to  submit,  keeps  him  in  a  course  of  holy  obedience, 
makes  him  valient  for  the  truth,  strengthens  him  in 
the  day  of  trial,  and  translates  him  to  glory.     These 


SAMUEL  AUSTIN.  35 

tliins^s  are  not  to  be  ascribed  to  any  previous  teach- 
ableness,   good  disposition,    striving,   or  prayers,  in 
the  sinner  himself;  nor  to  any  strivings,  or  prayers 
of  others,  to  the  efficacy  of  means,  or  the  force  of  per- 
suasion.    The  previous  dispositions  and  endeavors 
of  the  sinner  entirely  resist  this  work  of  God.     The 
character  of  every  sinner  in  this   respect,  is  given  iu 
_.the  first  chap,  of  Proverbs.     '  Because  I  have  called 
and  ye  have  refused^  I  have   stretched  out  my  hand 
and  no  man  regarded;  but  jy^*  ha^oe  set  at  naught  all  my 
councils^  and  %vould  none  of  my  reproofs.''     Many  of 
those   who  are  subjects  of  this  renewing    influence 
are,  before  their  conversion,  notorious  examples  of 
stout  heartedness,  of  profligacy,  and  unbelief ;  prone 
to    vilify  all   serious  and    experimental  religion,    to 
turn  the  preaching  of  the  gospel  into  banter  and  to 
use  all  their  exertions  to  defeat  its  influence.     They 
manifest  more  hatred  to  religion  than  to  any  other  ob- 
ject.     What  a  display  of  power  to  bring  into  cordial 
and  affectionate  subjection,  creatures  so  inveteratcly 
hostile  :   to  turn  them  entirely  about,   and  lead  them 
to  pray,  and    labor,  and  suffer  for  a  cause  to  which 
they  were   so  opposed  !  Here   is  omnipotence   in  its 
most  honorable  attitude.     *  Thy  people  shall  be  will- 
ing  in  the  day  of  thy  power.'     How  gloriously  does 
omnipotence   triumph,   even  when    an  individual  is 
made  a  subject  of  such  a  change  !   How  rnuch  more 
when  multitudes,  large  proportions  of  towns  and  dis- 
tricts unitedly  present  their  bodies  as  living  sacrifi- 
ces, holy    and  acceptable !    Behold  a  congregation, 
over  which  stupidity  and   unbelief  hold  their   iron 
reign,   opposing,  perhaps  with  open   contempt,  the 
distinguishing  truths  of  the  gospel,  now  impressed, 
deeply  solemn,  dismissing  their  opposition,  and  kneel- 
ing tearfully  at  the  foot  of  the  cross.     It  is  to  be  re- 
membered that  the  whole  body  of  unbelieving  sin- 
ners are   combined  in   counteracting   this   work   of 
God,     For,  says  our  Saviour,   *  he  who  is  not  for  me 


$5  A  SERMON  BY 

is  agaiiist  me,  and  he  who  gathereth  not  with  me 
scattereth  abroad.'  All  the  legions  of  hell  too  are 
leagued  in  thie  opposition.  As  Zion  progresses  ifi 
gaining  converts,  and  is  carried  forward  by  the  hand 
of  God  to  her  destined  glory,  all  this  opposition  of 
earth  and  hell  are  entirely  disconcerted  and  defeat- 
ed. The  enemies  of  the  cross  consume  away  in  their 
sins,  and  as  impotent  foes,  wasting  their  strength 
for  naught,  and  perish  without  hope.  Greatly  is  the 
power  of  God  glorified  then,  when  he  builds  up  Ziori. 
2d.  When  God  builds  up  Zion,  he  appears  in  the 
glory  of  his  wisdom.  God  is  wise  in  counsel  as 
he  is  excellent  in  working.  Wisdom,  an  attribute 
essential  to  all  respectability  of  character,  and  neces- 
sary to  the  performance  of  all  works  of  utility,  goes 
to  constitute  the  supreme  excellence  of  Jehovah's 
name.  With  perfect  unerring  wisdom  he  is  clothed. 
He  is  the  only  wise  God.  '  O  the  depths,'  says  the 
Apostle,  '  of  the  riches  both  of  the  wisdom  and  know- 
ledge of  God  !  how  unsearchable  are  his  judgements^ 
and  his  ways  past  finding  out !  *  Whenever  we  turn 
our  eyes  on  the  face  of  nature,  whatever  object  we 
examine,  great  or  small,  we  are  astonished  at  the  wis- 
dom which  has  contrived  and  disposed  of  what  \Ve  see. 
Every  leaf,  and  flower  and  tree,  every  organized 
living  body,  every  mind  brings  home  to  us  the  im- 
pression that  God,  is  infinite  in  wisdom  But  in  the 
work  of  redemption  the  wisdom  of  God  shines  with 
unparalleled  brightness.  Christ  is  emphatically  the 
wisdoni  of  God  as  well  as  the  power  of  God.  In 
him  are  hid  all  the  treasures  of  wisdom  and  know- 
ledge. -Speaking  of  the  design  and  issue  of  the  work 
of  redemption,  Paul  says  Eph.  iii.  9,  10.  '  And  to 
make  all  men  see  what  is  the  fellowship  of  the  mys- 
tery which  from  the  beginning  of  the  world  hath  been 
hid  in  God,  who  created  all  things  by  Jesus  Christ ; 
to  the  intent,  that  now  unto  the  principalities  and 
powers  in  heavenly  places,  might  be  knouoi  by  the 


SAMUEL  AUSTIN.  37 

church  the  manifold  wisdom  of  God.'     If  wisdoiii 
consists,   as  none  will  deny  that  it  does,  in  adopting 
and  steadily  pursuing  the  most  excellent   end,    and 
calling  into  use  infallible  means  for  the  attainment  oif 
it,  causing  good  to  spring  out  of  evil,  order  out  of 
disorder,  light  out  of  darkniess,  happiness  out  of  mis- 
ery, arid  in  defeating  the  schems  of  crafty  and  malig- 
nant creatures,   then  the  wisdom  of  God  is  signally 
glorified   in  the  whole   series  of  operation,  by  which 
the  church  is  advanced.     What  end  can  be  imagined 
better  than  that  of  the  greatest  happiness  of  the  mor- 
'i\  system  !     And  how  exactly  and  most  desirable  do 
all  the  operations  of  redeeming  love  issue  in  this  end  ? 
With  what  loveliness  of  character  and  peace  of  mind 
are   those   enriched  who  are  born  or  God  !   But  the 
joys  they  feel  here,  are  the  earnest  only  of  the  ever- 
lasting  inheritance.     How  much  greater  beauty  and 
glory  are  shed  round  the  moral  system  than  if  there 
had  been  no  apostacy,  no  suffering  Saviour,  no  redemp- 
tion !   How  are  the  schemes  of  satan  entirely  defeat- 
ed !  How  completely  are  the  machinations  of  the  in- 
solent enemies  of  God  upon  earth  frustrated  !  God's 
J)urpose   stands.     His  word  prospers  unto  the  thing 
whereunto  it  is  sent.     The  wrath  of  man  praises  him. 
Opposition  Wastes    away   under   the    successful   tri- 
umphs of  the  remnant  which  he  hath  chosen.     AH 
heaven   is  gladdened.      And  its  anthems    of  praise 
wax  louder  and  louder,  as  one  stone  after  another  is 
added  to  this  great  building, 

3d.  When  God  builds  up  Zion  he  appears  in  the 
glory  of  his  grace.  Perfect  goodness  constitutes  the 
moral  character  of  God.  In  this  all  moral  excellence 
is  to  be  resolved.  When  Moses  prayed  '  I  beseech 
thee  shew  me  thy  glory,'  he  was  favourably  answer- 
cd  in  the  promise,  *  I  will  make  all  my  goodness  to 
pass  before  thee.'  But  can  this  goodness  become 
grace  !  Can  it  open  its  treasures  to  the  evil  and  un- 
thankful !  Can  it  go  into  measures  infinitely  expen- 


SB  A  SERMON  BY 

sive  to  redeem  them  from  a  punishment  strictly  de- 
served ?  Can  it  come  over  mountains  of  sins,  recon- 
concile,  embosom,  and  elevate  to  the  height  of  glory, 
and  blessedness  obdurate  rebels  ?  Can  it  come  down 
so  low  as  to  dvvell,  by  a  most  endearing  inhabitation, 
with  those  who  have  foolishly  and  perversely  destroy- 
ed themselves  ?  Such  is  the  attitude  in  which  the 
goodness  of  God  presents  itself  upon  the  Gospel 
scheme.  Zion  in  its  whole  structure  is  a  buildins:  of 
grace.  The  salvation  of  sinners  must  be  wholly  of 
grace.  They  do  nothing  to  procure  ;  they  do  not 
even  previously  desire  the  infinite  blessing.  Such 
throughout  is  the  testimony  of  the  scripture  on  the 
subject.  '  By  grace  ye  are  saved,  through  faith,  and 
that  not  of  yourselves,  it  is  the  gift  of  God.'  The 
sinner  deserves  for  his  abusive  treatment  of  his  Ma- 
ker what  his  law  threatens,  eternal  death.  But  the 
dispensation  of  which  he  is  actually  the  subject  is 
just  the  opposite.  He  is  raised  from  a  death  in  tres- 
passes and  sins.  He  is  brought  home  to  God.  His 
countless  iniquities  are  freely  forgiven.  He  is  adopt- 
ed into  the  heavenly  family.  He  is  made  an  heir  of 
God,  and  a  joint  heir  with  Christ  to  an  inheritance, 
incorruptible  and  undefiled,  and  that  fadeth  not  away. 
He  is  admitted  to  the  honor  of  suffering  in  the  cause 
of  virtue  and  of  being  a  co-worker  with  God.  In- 
stead of  being  damned,  he  is  treated  far  more  fa. 
vourably  than  if  he  never  had  transgressed  ;  and  all 
this  on  the  ground  of  the  voluntary  interposition  of 
the  Son  of  God,  as  a  propitiation.  Does  not  God 
then  appear  eminently  in  the  glory  of  his  grace,  in  the 
whole  of  that  extended  operation  by  which  the  church 
is  saved  ? 

4th.  When  God  builds  up  Zion,  he  appears  in 
the  glory  of  absolute  sovereignty.  At  absolute  sov- 
ereignty we  have  always  reason  to  tremble  when  in 
the  hands  of  an  ill-disposed  being.  A  cruel  sov- 
ereignty is  the  most  cruel  of  all  imaginable  things. 
But  a  benevolent   and  gracious  sovereignty  is  most 


SAMUEL  AUSTIN.  39 

desirable.  Such  is  the  sovereignty  of  God.  This  sove- 
reignty is  clearly  displayed  in  the  whole  of  that  agency 
which  redeems  the  church.     It  is  displayed  in  select- 
ing the    materials,   bringing  them  into  the  building, 
keeping    them   there,  and  perfecting  the   structure, 
*  He  hath  mercy   on  whom  he  will  have  mercy,  and 
compassion  on  whom  he  will  have   compassion. — 
It  is  not  of  him  who  willeth>  nor  of  him  who  runneth, 
but  of  God  who  sheweth  mercy.    Of  him,  and  to  him, 
and  through  him,  are  all  things.'     Jesus  thought  this 
sovereignty  of  God,  as  illustrated  in  the  salvation  of 
sinners,  worthy    of  grateful   and  exulting   acknow- 
ledgment.    Luke  X.    21.     *  At  that  hour  Jesus  re- 
joiced in  spirit,  and  said,  I  thank  thee  O  Father,  Lord 
of  heaven  and  earth,  that  thou  hast  hid  these  things 
from  the  wise  and  prudent  and  hast  revealed  them  unto 
babes  :  even  so  Father,  for  so  it  seemed  good  in  thy 
sight.'     How  desirable  to  a  rectified  mind  that  the 
glorious  Jehovah  should  always  appear  an  absolute 
sovereign  !     And  how  is  it  possible  that  he   should 
exercise  grace  at  all,  but  in  a  sovereign  way  ?  Wheth- 
er he  save  a  part  or  the  whole  of  our  fallen  race,  more 
-©r  fewer,  this  person  or  that,   must  depend  entirely 
on  his  determination.     What  reason  can  be  assisrned 
that  he  chose  Abraham  to  be  his  friend  and  left  others 
of  the   posterity  of  Noah   unchosen  ?    Why  did  he 
make  his  family,  in  their  successive  generations  the 
depositories  of  his  truth  and  grace,  in  distinction  froni 
other  families  of  the  earth  ?   Why  was  Paul  a  chosen 
vessel,  and  influenced  to  build  up  the  faith  which  he 
previously  destroyed,  when  many  of  the  same  Pha- 
risaic school  remained  enemies   to  the  cross  and  di- 
ed in  their  sins?   Why  has  God  taken  such  individu- 
als as  he  has  in  follov»  ing  periods,  and  made  them  liv- 
ing stones  in  this  great  building  of  his  grace  r    Why 
is  the  Holy  Spirit  poured  out  upon  one  place  and  not 
upon  another  ?  Why  at  one  time  and  not  at  another  ? 
Why  is  one  person  taken  and  another  left  I  To  all 


40  A  SERMON  BY 

these  questions  there  is  but  one  reply.  It  is  in  the 
words  of  our  Saviour,  just  quoted.  '  Even  so  Fa- 
ther; for  so  it  hath  seemed  good  in  thy  sight.' 

We  are  naturally  at  variance  with  this  glorious  sov* 
reignty  of  God,  We  want  to  save  ourselves,  if  we 
are  saved  at  alL  We  cannot  bear  to  be  mere  debtors 
to  distinguishing  grace.  But  let  us  feel  as  we  will, 
v/hether  we  approve  or  disapprove,  God  appears  glo- 
rious in  his  sovereignty  in  every  part  of  his  work,  of 
redemption.  ^ 

5th.  When  God  builds  up  Zion,  he  appears  in  the 
glory  of  his  immutability.  Ho  .v  imperfect  would  God 
be  if  he  were  mutable,  if  he  shifted  his  plans  as  men  do; 
perpetually  relinquishing  the  resolutions  which  he  had 
formed,  and  adopting  new  ones  ?  Were  this  the  case, 
there  woud  be  no  system  in  his  operations.  There 
would  be  no  determinate  end  pursued  by  fixed  and 
infallible  means.  He  could  not  be  an  object  of 
confidence.  Universal  distrust  would  be  reasonable  ; 
and  his  government,  if  he  could  be  supposed  to  g;o- 
vern  at  all,  would  be  a  source  of  anxiety,  not  of  hap- 
piness. It  is  a  matter  of  the  greatest  consolation, 
that  God  being  powerful  and  good,  is  unchangeable^ 
I  am  not  now  to  prove  to  you,  that  immutability  is 
one  of  his  attributes.  He  who  admits  a  God,  must 
admit  his  immutability.  Change  supposes  deriva- 
tion, and  dependance.  Hence  the  scriptures  are  very 
careful  to  ascribe  to  him  this  character.  They  tell 
us  that  he  changeth  not ;  that  he  is  the  same  yester- 
day, to-day  and  forever,  without  the  least  variable- 
ness or  shadow  of  turning.  When  God  builds  up 
Zion,  this  adorable  excellency  of  his  nature  has  a 
most  honorable  illustration.  We  see  one  purpose 
revealed,  and  that  purpose  steadily  pursued  through 
the  lapse  of  ages.  The  building  of  grace  rises  conti- 
nually through  thousands  of  years,  on  the  same  plan, 
of  the  same  materials,  and  in  the  same  way.  Nothing 
from  without  operates  in  any  degree  to  vary  this  plan. 


SAMUEL  AUSTIN.  41 

Jf  God  could  be  induced  to  alter  bis  purpose,  he  cel-^ 
tainly  would  be  pursuaded  to  do  so,  by  the  ungrateiul 
treatmeut  which  his  overfiowing  grace  -meets  with  in 
this  wicked  world.  The  contempt  which  falls  upon 
his  work,  or  the  perversehess  of  those  who  are  made 
the  subjects  of  it,  would  induce  him  either  to  lay  it 
entirely  aside,  or  to  suspend  it.  But  as  the  Holy 
Jesus  went  steadily  and  immoveably  forward,  through 
a  host  of  cpposers,  and  under  circuriistances  inex- 
prcssiblj^  trying  to  his  virtue,  in  accomplishing  the 
errand  for  which  he  came  into  the  world  ;  'so  God  in 
the  face  of  ail  opposition,  and  iuiinlte  dissuasives  in 
the  perverseness  of  his  creatures,  invariably  pursues 
his  designs  of  grace,  and  at  every  step  of  his  work 
presents  himself  to  the  view  of  his  creatures  in  the 
grandeur  and  glory  oi  absolute  immutability. 

6th.  In  the  building  up  cf  Zion,  God  appears  in 
the  glory  of  his  faithfulness.  Faithiulness  and  vera- 
city ar^  nearly  allied.  Tl.e  former,  however,  has 
more  especial  respect  to  antecedent  promises.  The 
covenant  proinises  which  God  has  condescended  to 
t5iake  respecting  the  ingathering  of  the  elect,  and 
the  building  up  of  Zion,  are  numerous.  Some  of 
them  have  been  quoted*  They  run  through  the  scrip= 
turss.  The  fulfilment  of  them,  is  essential  to  the  glo- 
ry of  divine  faithfulness.  At  present  it  may  be  sup- 
posed a.  question,  whether  God  will  execute  his  en- 
gagements. His  character  in  this  respect,  may  be 
understood  to  be  on  trial.  The  almost  entire  as- 
pect of  the  world,  at  least  at  certain  periods,  looks 
the  other  way.  Appearances  are,  as  if  the  word  of 
God  v/ould  not  take  effect.  The  wicked  venture 
mockingly  to  say,  *  Where  is  the  promise  of  his 
coming?'  They  ask,  '  where  is  your  God  ?'  They 
insult  our  hopes,  and  would  persuade  us  to  give  up 
religion  as  a  dream.  The  feeble  faith  of  the  be- 
liever is  sometimes  staggered.  With  a  faulterin^ 
mind  he  says  to  his  fellow  disciple,  with  the  dismayed 

5 


42  A  SERMON  BY 

Christians  of  old,  *  I  verily  thought  that  this  had  becQ 
he  who  would  have  redeemed  Israel.'  I'his  great 
question,  whether  the  declarations  of  God  in  behalf 
ofZion,  be  to  be  depended  on,  has  in  tlie  building  up 
of  Zion  a  clear  affirmative  answer.  The  building 
goes  on.  The  word  stands  confirmed.  Unbelief  is 
confounded.  The  covenant  is  completely  executed. 
And  God  is  proclaimed  to  the  joy  of  all  benevo- 
lent creatures,  the  faithful  God. 

Lnstly.  \^  hen  God  builds  up  Zion,  he  appears  in 
the  glory  of  successful  superiority  to  all  his  enemies. 
In  respect  to  Zion,  God  and  wicked  creatures  are  en- 
gaged in  a  very  interesting  struggle.  God  says  it  shall 
rise,  the  wicked  say  it  shall  fall.  He  builds  ;  they  en- 
deavor to  demolish.  He  orders  his  gospel  to  be 
preached  ;  they  attempt  to  silence  it.  He  calls  in,  the 
subjects  of  grace,  they  attempt  to  hinder  their  con- 
version, or  to  decoy  them  back  when  converted.  They 
seem  to  succeed.  They  become  strong  in  their  own 
imaginations  and  wax  confident  in  their  opposition. 
They  anticipate  a  complete  triumph  over  the  people 
and  cause  of  God.  But  when  God  works,  who  can'^ 
let  it  ?  When  he  builds  up  Zion,  it  rises  without 
difficulty.  The  strength  of  its  enemies  is  found  to  be 
perfect  weakness.     They  are  beneath.     He  is  above. 

Let  us  now  see, 

3d.  What  reflections  naturally  follow  from  this  sub- 
ject. 

1.  It  is  an  obvious  inference  from  what  has  been 
said,  that  those  who  are  opposed  to  real  religion  are 
in  heart,  and  in  all  their  actions  the  enemies  of  God. 
W^hen  real  religion  gains  ground,  Zion  is  built  up. 
Real  religion  gains  ground,  when  careless  sinners 
are  awakened,  convinced  of  their  total  sinfulness, 
are  renewed  in  heart,  joined  to  the  Lord,  and  led  on 
in  connection  with  their  companions  in  piety,  in  the 
narrow  way  of  holiness.  It  gains  ground  eminently^ 
when  such  instances  of  conviction  and  conversion  are 
v.umerous,  under  signal  effusions  of  the  Holy  Ghost» 


SAMUEL  AUSTIN.  43 

iipon  a  cong^regation,  a  district,  or  country.  Religi- 
on makes  no  progress  in  any  other  way.  Civil  order 
and  decorum  of  manners,  are  altogether  short  of  it. 
But  to  such  a  progress  of  religion,  many  ar€  opposed. 
Spreading  conviction  and  earnest  inquires  about  the 
salvation  of  the  soul,  are  a  great  trouble  to  them.  The 
tears  of  the  penitent  are  unsightly  in  their  eyes.  Prayer 
and  zeal  and  exemplary  holiness,  are  offensive  to  them. 
They  would  gladly  see  tlie  subjects  of  religion, 
revolt  back  again  to  their  former  levity  and  worldli- 
ness.  Let  all  such  opposers  of  true  religion,  consi* 
der  how  their  opposition  proves  tlie  truth  of  the  tes- 
timony of  scripture,  that  the  carnal  heart  is  enmity 
against  God.  Resisting  such  a  progress  of  religion, 
they  resist  the  special  operations  of  the  Holy  Ghost. 
They  are  hostile  to  that  work  of  God  which  is  of  su« 
preme  value  in  his  account,  and  to  his  appearing  in 
kis  glory.  What  greater  proof  of  perfect  enmity  to 
God  can  be  given  ?  Is  not  this  the  same  temper  of 
mind  precisely,  with  that  which  put  the  Saviour  of 
the  world  to  death ;  and  in  the  same  circumstances, 
would  it  not  act  in  the  same  manner  ? 

2d.  If  God  be  the  builder  of  Zion,  and  it  was  his 
purpose  from  eternity  eminently  to  display  his  glory 
in  building  it  up,  then  christians  should  never  indulge 
the  least  despondency  with  respect  to  its   invaluable 
interests.     When  opposition  to  truth  and  vital  reli- 
gion is  widely   extended  and  apparently  successful; 
when  singular  efforts  to  resist  the  torrents  of  corrupt 
tion,  and  enlarge  the    boundaries  of  the  redeemer's 
kingdom,  seems  to  prove  abortive,  christians  are  too 
apt  to  yield  themselves  up  to  dejection  and  distrust. 
But    how    unreasaonble  ?     How    feeble    that    faith 
must  be,  which  doubts,  so  easily  ?    How  is  evidence 
lost  sight   of,  and  how  little  honored  is  the  divine 
tesmony  ?  It  were  more  reasonable  to  apprehend  that 
the  earth  will  be  immediately  dissolved,  and  that  all 
worlds  will  expire,  than  that  Zion  will  ever  be    left 


44  A  SERMON  BY 

in  any  circumstance  of  real  hazard.  Does  God  pre- 
side with  his  watchful  providence  over  the  seasons, 
day  and  night,  over  the  niinutest  parts  of  nature, 
and  over  events,  the  most  trivial ;  and  can  he  fail  of 
accomplishing  his  greatest  work,  in  which  his  heart 
is  ultimately  engaged,  and  to  which  all  his  other  v/orks^ 
even  the  incarnation  and  sufferings  of  the  word,  are 
but  subordinate  ? 

3d.  If  all  the  attributes  of  God  are  employed,  and 
most  fully  illustrated  in  the  building  up  of  Zion, 
then  we  may  rely  that  when  completed,  it  will  be  a 
most  fair,  and  most  glorious  building.  The  philoso- 
pher admires  the  structure  of  the  material  system. 
And  full  of  wonder  indeed  it  is.  The  structure  of 
ininds  is  still  more  admirable.  But  how  much  more 
glorious  must  that  work  of  God  be,  when  completed, 
which  is  the  fulness  of  him  who  filleth  all  in  all  I 
With  propriety  is  it  styled  by  the  sacred  penman,  and 
undoubtedly  to  all  who  have  a  rectilied  moral  discern- 
ment it  w^ili  appear,  '  the  perfection    of  beauty.' 

4th.  If  God  have  undertaken  to  build  up  Zion,  and 
his  glory  appears  in  so  many,  and  in  such  impor- 
tant respects  as  it  rises,  then  Christians  have  the 
greatest  inducements  to  pray  much  and  earnestly,  and 
believingly,  for  the  eiTusion  of  the  Holy  Spirit,  and 
extensive -revivals  of  religion.  Christians  certainlj^ 
may  pray  with  importunity  and  with  great  expecta- 
tions, for  the  progress  of  that  work  in  which  Gt^d 
is  eminently  glorified.  The  manifestation  of  God's 
glory  must  be  very  desirable  to  ihem.  That  his  name 
may  be  declared  and  exalted  throughout  all  the  earthy 
must  be  the  fondest  wish  of  their  hearts.  The  su- 
preme good  is  realized  when  the  spirit  is  abundantly 
given,  and  religion,  in  the  power,  and  purity  of  it 
spreads  farther  and  farther  in  the  world.  Let  this 
then  be  the  great  subject  of  the  christians  daily  prayer. 
Let  him  here  fill  his  mouth  vvith  arguments  drav;n 
fiom  the  purposes  and  plans  of  God,  from  the  provx- 


SAMUEL  AUSTIN.  45 

siona  of  his  grace,  and  the  promises   of  the  gospeL 
Let  him  wrestle  with  Jacob,  andprevai  with  Israel. 

5th.  If  God  be  the  builder  of  Zion,  and  his  glory 
is  eminently  illustrated  as  it  rises,  then  we  ought  to 
notice  with  gratitude  and  praise  all  those  events  that 
come  to  our  knowledge,  which  are  peculiarly  aus~ 
picious  to  the  interests  of  pure  Christianity.  The 
multiplication  of  the  means  of  salvation  ;  the  self- 
denial  and  zeal  with  which  numerous  pious  youth  are 
devoting  themselves  to  the  ministry ;  the  establish- 
Tnent  and  su  ccessful  labors  of  missionary  societies ;  the 
translation  of  the  scriptures  into  different  languages, 
and  the  revivals  of  religion  which  are  taking  place 
in  different  parts  of  our  country  and  world,  are 
events  signally  in  favor  of  pure  Christianity.  They 
indicate  good  to  the  Zion  of  our  God.  Let  christians 
eye  his  hand  in  these  events,  and  glorify  his  name. 

Finally,  let  us  all  bring  home  to  ourselves  the  so- 
lemn inquiry.  Has  distinguishing  grace  taken  us 
out  of  the  world,  subdued  us  to  the  gospel,  and  put  us 
as  living  stones  into  that  glorious  building  which  God 
is  erecting  upon  earth  ?  Have  we  been  united  by  a 
living  faith  to  Christ  and  his  people  ?  Are  we  built 
upon    the   foundation  of  the  prophets  and  apostles  T 

Happy  are  they,  indeed,  v/ho  are  citizens  of  this 
heavenly  city.  Their  place  of  defence  shall  be  the  mu- 
nition of  rocks,  bread  shall  be  given  them  to  the  full, 
and  their  waters  shall  be  sure.  The  lamb  which  is 
in  the  midst  of  the  throne,  shall  feed  them,  and  shall 
lead  them  unto  living  fountains  of  waters,  and  God 
shall  wipe  av/ay  all  tears  from  their  eyes.  But  vv^ith^ 
out  are  dogs,  sorcerers,  and  whoremongers,  and  mur- 
derers, and  idolaters,  and  whosoever  loveth  and  mak<^ 
etha  lie.  Here  is  the  Sodom  of  the  w^orld,  from  which 
sinners  must  flee,  to  the  city  which  God  redeems, 
or  perish  in  their  iniquities.  Now  to  him  who  sit- 
teth  between  the  Cherubim,  who  is  the  Jehovah  of 
Israel,  be  glory  and  thanksgiving  and  praise  forever. 


THE  SINNER  WARNED, 

A  SERMON. 


BY 


CALVIN  CHAPIN, 

Pqlior  of  a  Congregational  Church — Wether sfieldy  ConneSicu}> 

Genesis,  xix.   17. 
— Escape  for  thy  life — 

HEARERS,  it  is  written,  *  W'hoso  putteth  his 
trust  in  the  Lord,  shall  be  safe.'     It   is  also  written, 

*  hut  the  expectation  of  the  wicked  shall  be  cut  off. 
The  hope  of  unjust  men  perisheth.' 

Lot  was  a  righteous  man,  and  therefore,  the  Lord 
snatched  him  from  that  destruction,  in  which  his  fel- 
low citizens  of  polluted  Sodom  and  Gomorrah,  were 
for  their  wickedness,  overwhelmed.  '  God  know- 
eth  how  to  deliver,'  and  he  will  deliver  from  final 
evil,  *  them  that,'  in  heart,  *  are  his.'  He  will  never 
deliver  them,  however,  but  by  their  escaping  from  a 
situation  which  sin  renders  dangerous.  This  was 
the  fact  with  righteous  Lot.  He  must  fly  from  the 
pkce  destined  to  ruin,  or  he  must  perish  in  the  com* 
mon  perdition.  To  him,  safety  was  brought  by  the 
hands  of  the  saire  angels,  that  were  ministers  of  des- 
truction to  the  wicked.  His  danger  was,  neverthe^ 
less,  great  and  alarming.  ^Ihe  command,  pointing 
to  him  the  way  of  deliverance  was,  of  course,  urgent 

•  Escape  for  thy  life.' 

But  is  not  the  danger  of  every  impenitent  sinner  as 
great  as  Lot's  was,  when  the  cities,  in  which  he  dwelt. 


48  A  SERMON  BY 

were  by  a  stroke  of  wrath,  to  be  turned  suddenly  into 
an  everlasting  monument  of  God's  indignation  against 
sin  ?  Yea,  sinners,  is  not  your  danger,  this  moment^ 
infinitely  greater  than  his  was  ?  The  evil  which  threat- 
ened him,  and  from  which,  heaven  v/arned  him  in- 
stantly to  escape,  was  temporaL  It  pertained  to  the 
concerns  of  a  world,  whose  '  fashion  passeth  away.' 
The  evil  which  threatens  you,  is  eteniuL  And  from 
a  situation,  which  exposes  you  to  eternal  evil,  you 
are,  by  this  message  of  God,  admonished  immedi^ 
utely  to  escape. 

Hear,  therefore,  in  the  text,  God's  W^arning  to  every 
soul  yet  uninterested  in  Christ  :  *  Escape  for  thy 
Life.' 

First,  The  sinners  duty  is  expressed  :   '  Escape.'^ 

Secondly.  A  motive  to  the  performance  of  duty  is 
urged.   'For  thy  Life'' 

First.  The  sinners  duty  is  expressed.  '  Escape.^- 
Something  must  be  done.  A  change  of  condition 
must  be  experienced.  The  very  nature,  as  well  as 
manner,  of  the  command  implies,  that  the  subject  ot 
it  is  interesting  and  deserves  speedy  attention. 

But,  here  sinners^  you  are,  perhaps,  saying  in  your 
iiearts  ;  *  Is  it  not  suiiiciently  well  with  us,  as  we  are  ? 
Escaping  belongs  indeed  to  those  who  are  in  danger. 
But  who  is  he  that  shall  disturb  our  peace?  With 
what  terrors  shall  any  make  us  afraid  ?  We  perceive 
yio  danger.  What  occasion  then,  have  we  of  escap- 
ing— of  seeking  a  condition  dilTerent  from  our  pre- 
lient  ?  Shall  Vv^e  not  have  quietness,  though  ive  walk 
after  the  imaginations  of  our  o\'cn  hearts— ytdi,  though 
we  pass  through  life,  and  die,  without  concern,  oti 
the  matters,  about  which  you  speak  ?'       - 

Such  feelings  and  such  language  are  the  fruits  of 
a  seared  conscience.  They  are  the  very  often  ob- 
served  dictates  of  a  heart  that  is  far  from  God  ;  of  a 
heart  which  is  hardened  by  irreligious  habits,  into  a 
fatal  stupidity  about  the  concerns  of  the  soul. 


CALVIN  CHAPIN.  49 

First y  then  sinners,  justly,  honestly,  survey  your 
situation.  View  it  by  the  light  of  your  own  prac- 
tice. View  it  by  the  light  of  revelation.  Only  admit 
truth,  and  your  fatal  self  deceivings  and  thoughtless- 
ness will  be  scattered.  Facts  will  show  you,  whe- 
ther  your  necessity  of  escaping,  be  not  most  urgent. 
Your  percehing  no  danger,  is  far  from  proving,  that 
there  is  none.  In  spiritual  things,  none  are  so  ready 
to  say,  *  Lo,  we  see,'  as  the  spiritually  blind.  '  Are 
ive  blind  also  ?'  has  in  every  age,  been  the  proud  re- 
ply of  the  impious,  when  self  condemning  truths  wei  -j 
t>old  them.  Divine  things  are  '  spiritually  discerned.' 
To  the  man,  who  both  by  nature  and  confirmed  ha- 
bit, is  blind,  they  are,  therefore,  foolishness.  Con- 
sidering what  your  hearts  naturally  are,  your  false 
opinions  about  your  own  safety,  are  not  surprising; 
though  they  are  lamentable,  and'  ought  to  be  alarming. 

But  be  the  question  again  asked  :  What  is  the  si- 
tuation from  which  it  is  your  duty  to  escape  ?  Not  that 
of  entire  dependence  on  God — living,  moving,  and 
having  your  being,  in  him  :  Not  that  of  existing  al- 
ways under  the  direct  inspection  of  his  eye  :  Not 
that  of  trial,  in  this  world,  for  an  unchanging  eternity 
to  come  :  Not  that  of  infinite  obligation  to  love,  and 
honor  and  obey  him  with  all  your  heart :  Not  that  of  the 
strictest  responsibility  to  him,  for  every  exercise  of 
the  soul,  and  for  every  deed  of  the  hands  and  tongue  : 
Not  that  of  certainty,  that  you  shall  be,  one  day,  sum- 

jnoned  to  receive,  at  his  hand,  your  endless  inheritance 
of  pleasure  or  of  pain,  according  to  the  right  or  the 
•wrong  use,  which  you  will  then  be  found  to  have  made 
of  the  talents  that  he  gave  you  to  occupy  for  himself: 
In  a  word ;  Not  that  of  the  relation  you  bear  to  him,  as 
your  maker,  preserver,  benefactor,  lawgiver  and  judge. 
It  is  in  itself,  altogether  desirable  to  be  situated,  as 
you  are,  in  ail  these  respects,  with  relation  to  a  being 
infinitely  Vv^ise,  and  great  and  good.  Your  escape, 
from  this  situation,    is  neither  required,  nor  possible, 

a 


so  A  SERMON  BY 

But  file  dangerous  situation,  in  which  you  are^ 
and  which  you  ought  instantly  to  forsake,  is  that  of 
opposition  in  your  hearts,  to  the  living  and  true  God^ 
The  evil  is  moral.  It  has  in  it,  exceeding  criminal 
ity.  The  charge  is,  therefore,  serious  and  awful.  It 
is  a  charge  of  rebellion  against  the  greatest  and  best 
of  beings— of  transgressing  laws  perfectly  good — of 
involving  yourselves  in  the  guilty  forfeiture  of  every 
favor,  and  of  bringing  upon  your  souls,  by  your  own 
choice,  the  displeasure  of  him,  who  is  at  once  om- 
nipotent and  unchangeable.  Such  is  the  charge. 
'Dare  you  plead  not  guilty  ?  Dare  you  say,  '  It  is  not 
true,'  while  you  know,  that  you  live  irreligiously  ; 
while  you  know,  that  you  love  and  serve  and  trust  the 
creature,  rather  than  the  creator. 

If  you  deny  this  charge  of  opposition,  in  heart,  to 
God,  behold  witnesses  summoned  from  your  practice  ; 
from  your  ov/n  bosom  ;  to  prove  the  truth.  What 
testimony,  shewing  that  yoiu'  situation,  as  God  be- 
holds you,  is  dangerous,  because  criminal,  is  borne 
by  your  ex:ercises  of  heart  towards  your  neighbor  f 
God  requires  you  to  love  your  neighbor  as  ^-'our- 
self.  And  your  conscience  testifies,  that  the  hw  is 
vgood. 

Let  then  your  envy  of  ycur  neighbour  ;  your  jeal- 
ous feelings,  your  m^uicious  purposes,  your  revenge- 
fulwishes,  speikk.  Let  your  covetousness  of  what 
is  lawfully  iiis  ;  your  secret  rejoicings  at  his  disap- 
poinXcriCnts  and  distresses  ;  your  vile  affections,  all 
«*peak.  These,  sinners,  are  the  exercises  of  your  hearts 
towards  your  neighbor.  Excuse  not  yourselves, 
nor  attempt  your  justification,  by  saying,  '  we  never 
allow  ourselves  to  act  out  these  feelings  and  wishes.' 
Remember  that  in  God's  sight,  every  exercise  of  the 
heart  is  an  action,  either  good  or  bad,  and  that  for  it 
as  such,  you  are  solemnly  answerable.  See  then, 
how  entirely  your  feelings  and  wishes  of^heart,  to- 
wards your  neighbor  condemn  you. 


CALVIN  CHAPIN.  51 

But  do  your  heaits  treat  the  living  God  any  better 
"than  they  treat, your  neighbor?  He  rightly  requires, 
you  to  love  him  with  the  whole  heajt.  You  now 
stand  charged  with  t^e  violation  of  this  commandment. 
All  indictment  is  found.  You  are  arraigned  at  the 
bar.  Do  you  d^ny  the  charge  ?  Let  vv itnesses  again 
declare.  Let  the  testimony,  on  which  the  verclict 
shall  be  found,  be  brought  from  your  feelings,  and 
manner  of  life  towards  God. 

Let  the  motives,  with  which  you  ever  engage  in 
religious  service,  either  open  or  secret,  speak.  Tbe^ 
will  declare,  that  either  supposed  worldly  advantar 
ges  or  a  slavish  fear,  bring  you  before  God  in  all 
the  forms  of  religion,  which  you  ever  observe.  Let 
the  liope  of  worldly  advantages,  and  a  servile  f#ar 
cease,  and  God  \^  ouid  receive  nothing  more  of  your 
formal  respect.  Your  outvvard  manner  of  life  would 
then  express  the  same  thing  which  your  hearts  have 
always  said  unto  God :  *  Depart  from  us  ;  for  v/e  de- 
sire not  a  knowledge  of  thy  ways.' 

But  the  trial  is  not  through.  Let  your  neglect  of 
God's  word  ;  or  your  perversion  of  its  meaning  to 
make  it  suit  the  wishes  of  the  irreligious  heart,  speak. 
Let  your  ungodly  manner  of  spending  the  Lord's 
sabbaths  ;  time  which  he  has  consecrated,  and  which 
you  know,  that  he  has  commanded  you  to  remem- 
ber and  keep  holy,  speak.  Let  your  ingratitude  for 
his  favours  ;  let  your  murmurings  when  his  wisdom 
sees  it  not  best  to  gratify  your  personal  wishes  ;  let 
your  idolatrous  attachment  to  created  things,  speak. 
Let  your  supreme  care  to  *  lay  up  for  yourselves- 
treasures  on  the  earth  ;  to  set  your  aiFections  on  things 
that  are  beneath  ;  to  look,  wholly  at  the  things  which 
are  seen  and  temporal,'  all  speak.  Let  the  ofFence 
which  your  hearts  take  at  tlie  thought  of  keeping  near 
to  God ^  by  habitual  prayer  and  devotion  ;  let  the  im- 
possibility  you  find  of  conceiving  how  there  can  be 
happiness  in  the  life  of  piety  ;  let  your  resistance  of 


S2  A  SERMON  BY 

God's  word  and  providence  and  spirit ;  let  your  \i\^ 
creased  hardness  of  heart  against  him ;  your  increased 
aversion  to  the  devout  and  humble  life,  amidst  the 
kindest  instructions  and  warnings  which  it  is  possi- 
ble for  him  to  give,  or  you  to  receive ;  let  your  re- 
jection of  his  beloved  Son,  whom  in  the  exercise  of 
boundless  love,  he  has  sent  into  the  world  for  its  sal- 
vation ;  yes,  let  your  wishes  of  heart,  that  there  were 
no  such  God  ;  or  if  there  must  be  such  a  being,  that 
your  dependence  upon  him,  and  relation  to  him  may 
be  dissolved  forever ;  let  all  these  exercises  of  your 
hearts  and  these  practices  of  your  life,  pronounce 
on  your  situation. 

Their  verdict  is  clear,  and  instantly  made  up.  Your 
manner  of  passing  through  your  probationary  life,  is 
that  of  enemies,  not  friends  to  God  ;  that  of  rebels 
against  him  ;  not  of  subjects  loyal  and  affectionate  to 
bis  government.  But  can  such  a  situation  be  other- 
wise than  dangerous  ?  Opposed  to  the  being  on  whom 
you  depend,  disgusted  with  all  the  holy  services  which 
he  requires  ;  as  far  from  him,  as  possible,  in  all  your 
affections  and  conduct ;  continually  setting  up  his 
rivals  in  your  hearts,  and  paying  them  your  homage  ; 
bestowing  upon  them  your  love  ;  must  you  not  be 
objects  of  his  righteous,  but  tremendous  indignation? 
Thus  your  own  hearts  and  practice  condemn  you. 
And  recollect,  *  if  your  own  hearts  condemn  you,  God 
is  greater  than  your  hearts,  and  knoweth  all  things,' 
discerns  incalculably  more  of  your  wickedness  and 
danger,  than  you  now  perceive.  All  this  rebellion 
is  against  a  Being  infinitely  good.  All  these  iniqui- 
ties are  violations  of  infinite  obligation.  They  are 
transgressions  of  laws,  obedience  to  which,  renders 
all  the  obedient  blessed.  They  are  a  manner  of  life 
eternally  inconsistent  with  real  happiness. 

What  then,  can  be  plainer  than  the  danger  of  your 
situation  as  sinners,  and  the  duty  of  immediately  es- 
caping 1    You  have  now  been  called  to  view  your  sit- 


CALVIN  CHAPIN,  53 

uation  by  the  light  of  your  own  feelings  and  practice. 

But  Secondly,  your  situation  must  be  seen  by  re- 
vealed light.  What  does  the  Searcher  of  hearts  tell 
you,  that  your  real  situation  is  ?  '  Hear  O  heavens, 
and  give  ear,  O  earth,  1  have  nourished  and  brought 
up  children  and  they  have  rebelled  against  me.'  That 
same  rebellion,  against  the  living  God,  is  here  charg- 
ed upon  you,  which  is  proved  by  all  your  practice. 

He  himself  tells  you,  that  all  who  reject  him,  are 
in  his  sight  wicked.  The  disobedient  are  condemned 
already,'  before  him. 

If  you  have  not,  in  the  habitual  exercises  of  your 
hearts,  a  religious  regard  to  God  ;  a  religious  fear  of 
his  displeasure  at  every  manner  of  life  not  pious  and 
heavenly;  a  religious  love  of  him  as  infinitely  pure 
and  holy ;  a  religious  affection  for  all  his  known  com- 
mandments ;  you  are,  in  his  sight,  wicked.  And  he 
tells  you,  that '  he  is  angry  with  the  ivicked^vtty  day.' 
Now  what  can  you  need  more  to  convince  you  of 
tremendous  danger  in  your  situation,  than  to  know 
that  God  looks  down  upon  you  with  dispkasure  ? 
What  further  proof  can  be  necessary,  that  escaping 
from  your  present  situation,  is  your  first — your  most 
important  duty  ? 

He  also  assures  you,  that  while  you  continue  unre- 
newed, in  the  disposition  of  your  souls,  to  a  supreme 
love  of  himself  and  his  service,  you  are  '  treasuring  up 
unto  yourselves,  wrath  against  the  day  of  wrath.' 
No  language  can  more  strongly  prove  the  danger  of 
your  condition,  while  unholy.  To  lay  up  by  an  un- 
godly temper  of  heart,  to  lay  up  as  in  a  treasury, 
stores  of  wrath  ;  the  wrath  too,  of  him,  who  is  your 
final  and  omnipotent  Judge,  must  surely  be  a  most 
dangerous  method  of  using  your  talents,  your  un- 
derstanding  and  strength.  So  long,  therefore,  as  you 
are  doing  this,  you  ought  with  fear  and  trembling 
to  remember,  that  your  situation  is  onci  from  which 
every  consideration  of  duty  and  safety  requires ,  yoa 
instantly  to  escape. 


54  A  SERMON  BY 

Ycu  must  at  once  concede,  that  God  is  infmitely 
wise  and  good.  He  therefore  deserves  the  love  of 
your  whole  heart ;  the  obedience  of  your  whole 
strength.  In  commandin:;  you  to  rei»der  him  this, 
he  commands  nothing,  but  that  which  is  perfectly 
reasonable.  Of  course  you  arc  doing  wrong,  you 
are  conducting  yourselves  wickedly  in  ever}'  act  of 
an  irreligious  life ;  in  every  affection  of  an  unholy 
heart.  Your  situation  then,  while  you  remain  un- 
l^odly,  must  be  in  itself,  such  as  demands  your  escape, 
because  it  is  altogether  criminal  and  dangerous. 

Thus  sinners,  your  feelings  and  your  practice,  and 
the  revelation  which  the  Searcher  of  all  hearts  has 
made,  express  only  one  sentiment  concerning  you. 
Thej^  ail  declare,  that  in  '  eart  you  are  opposed  to 
the  Iioly  character  and  service  of  God.  They  all 
declare  yow  gone  out  of  the  right  iDay,  and  that  while 
you  continue  thus,  *  destruction  and  misery  are  in 
5'our  paths.'  They  all  declare  you  to  be  '  children  of 
wrath,'  and  that  yoii  never,  excepting  by  an  afiec- 
tionate  turning  to  the  Lord,  can  find  the  way  of  peace 
and  bLe&sedness. 

Hear  thereto-e,  your  duty  proclaimed  in  the  text. 
*  Escape,'  fly  speedily,  from  a  state  of  opposition  to 
God.  Hate  every  sin.  Detest  all  that  wdiich  your 
Lawgiver  and  Judge  has  forbidden.  Loath  and  con- 
demn yourselves,  because  you  have  rebelled  against 
Him.  Embra<:e  the  Lord  Jesus  Christ,  as  the  only  way 
of  your  pardon  and  acceptance.  *  Walk  henceforth  in 
newness  of  liic.  Renounce  the  hidden  things  of  dark- 
ness, and  live  as  children  of  the  light.  Deny  ungod- 
liness,' and  every  forbidden  aftection.  '  Let  the  grace 
of  God  dwell  in  you  richly,' and  abound  ahvays  *  in  the 
work  of  the  Lord.'  Thus  you  will  find  peace.  Thus 
you  will  find  and  inherit  forever  the  great  salvatiouo 
And  this  brings  into  vievv^,  the  mothe  urged  in  the 
text  ,fGr  the  performance  of  the  duty  commanded  ;  the 
duty  of  escaping  from  a  condition  of  sin  and  eternal 
^leath.     Therefore, 


CALVIN  CHAPIN.  55 

Secondly,  Let  this  mothdUQ  considered.  *  For 
thy  Life,''  Sinners,  your  life,  your  salvation  depends 
on  your  escaping  iroiu  the  native  opposition  of  your 
hearts  to  God.     And  is  a  stronger  motive  possible  ? 

You  have  just  now  heard  the  things  briefly  menticn- 
-  ed,  i  which  the  performance  of  the  duty  consists. 
They  are  an  unfeigned  turning  to  the  Lord  ;  humility 
and  self  condemnation  before  God,  because  you  have 
been  rebels  against  him ;  that  *  godly  sorrow,'  for  sin, 
which  *  worketh  repentance  unto  life  ;'  that  faith  in 
Christ,  *  which  worketh  by  love'  to  God,  and  duty  ; 
that  pure,  that  disinterested  affection  for  your  Crea- 
tor, which  causes  you  to  adore  and  praise  him  as  the 
enemy,  and  the  punisher  of  sin  ;  and  that  meek,  and 
resigned,  and  just,  and  prayerful,  and  exemplary,  and 
holy  manner  of  life,  before  the  world,  as  well  as  in  your 
hearts,  which  is  both  the  evidence  and  the  fruit  of  re- 
generation. In  these  things,  together  with  all  that 
they  imply,  consists  your  performance  of  the  duty- 
considered  in  this  discourse.  The  call  to  this  duty 
is  urgent  and  interesting.     '  For  your  Life,'* 

First.  The  life  to  be  secured,  by  obedience  to 
God,  is  not  the  life  of  the  body.  It  is  spiritual  life  ; 
heavenly  rest  and  peace  in  the  soul.  It  is  on  earth,  a 
foretaste  of  that  sublime  felicity,  *  which  eye  hath 
not  seen  ;  w'hich  ear  hath  not  heard  ;  the  greatness 
of  which  the  heart  of  man  hath  not  been  able  to  con- 
ceiye,'  and  which  God  has  promised  to  all  that  es- 
cape from  the  love  and  dominion  of  sin. 

It  is  a  deliverance,  in  the  way  of  holiness,  from  the 

*  A\Tath  to  come'  upon  all  those,  that  both  live  and 
die,  and  go  to  judgment  under  the  entire  power  of  the 

*  carnal  mind,  which  is  enmity  against  God.'  It  is 
the  present  enjoyment,  in  some  measure,  of  that  peace 
which  Christ  promised,  when  he  said  in  his  farewell 
■address  to  his  disciples,  '  Peace  I  leave  with  you  ; 
my  peace  I  give  unto  you  ;  not  as  the  world  giveth, 
give  1   untovou.' 


56  A  SERMON  BY 

Here  is  a  present  acquiescence  in  the  disposals  of  infi- 
nite wisdom,  amidst  the  sorrows  with  which  sinfdls  the 
world.  *  Thy  will  be  done,'  is  the  submissive,  the 
triumphant  language  of  the  obedient  soul.  '  The  judge 
of  all  the  earth  will  do  right.  The  Lord  reigneth.' 
That  which  is  best,  wi//  be  done.  In  this  state  of  the 
soul  there  is  rest,  there  is  peace,  there  is  life.  Your 
attainment  of  this,  is  your  attainment  of  life,  at  the 
same  time,  in  which  it  is  your  deliverance  from  death. 

Your  feelings,  your  practice,  and  the  revelation  of 
truth  made  by  your  judge,  all  testify,  as  has  been  aU 
ready  declared,  that  you  are  this  moment,  spiritually 
dead.  You  are  in  a  state  of  restlessness  and  ruin. 
For  enduring  satisfaction,  you  are  trusting  the  crea- 
tures which  God  has  given  you  to  use  for  himself. 
Their  proper  place  in  your  affections,  is  not  that  which 
you  are  thus  giving  them.  You  are  to  receive  and 
use  them  only  as  instruments  in  his  hand  of  advanc- 
ing his  praise  in  your  salvation. 

But  you  are  putting  confidence  in  them,  as  though 
Tou  kne^x^  them  able  to  render  you  blessed,  and  bless- 
ed too,  in  the  vv'ay  of  enmity  against  your  maker.  You 
are  doing  this,  when  by  all  the  experience  of  the 
ivorld  and  of  yourselves,  every  one  of  them  tells  you, 
concerning  the  happiness  you  intend  tliey  shall  con- 
fer; '  It  is  not  in  mc.'  The  truth  of  this  affecting 
declaration  is  confirmed  by  every  trial  you  make.  At 
the  close  of  each  experiment,  the  anxious  questions 
return  upon  you,  *  What  shall  we  do  ?  Who  will 
shev/  us  any  good  ?' 

Your  Maker  often  and  often  tells  you  the  same 
truth.  *  There  is  no  peace,  saith  m^'  God,  to  the 
wicked.  Their  mirth  is  like  the  crackling  of  thorns 
under  a  pot.'  And  it  is  affecting  to  stand  and  see 
every  disappointment  you  suffer  bringing  nearer  to 
vou  the  the  terrors  of  death  and  judgment.  Thus, 
while  in  heart,  the  enemies  of  God,  you  are  spiri- 
tually dead  ;   *  dead  in  trespasses  and  sin;'  dead  to 


CALVIN  CHAPIN.  57 

all  permanent  satisfaction  and  peace.  How  strong 
then,  is  the  raotive  set  before  you,  to  escape  for 
life  !  This  motive  is  found  in  the  present  experience 
both  of  the  righteous  and  of  yourselves.  In  propor- 
tion to  their  grace,  tbey  have  peace  ;  while  you  have 
nothing  durable  but  inquietude  and  disappointment. 

Secondly. ^  This  motive  is  found  in  those  future 
scenes,  which  according  to  unerring  revelation,  are 
before  both  them  and  you.  Amidst  the  coming  pains 
of  the  probationary  state,  they  will  have  support, 
while  your  hearts  will  die  within  you.  Under  the 
stroke  which  must  separate  soul  and  body,  the  di- 
vine rod  and  staff  will  comfort  them,  while  you,  if 
concience  be  awake,  will  sink  down  in  despair.  They 
will  have  cause  to  exclaim  triumphantly,  '  O  death 
where  is  thy  sting  ?  O  grave  where  is  thy  victory  ? 
Thanks  be  to  God,  for  his  unspeakable  gift ;'  while 
you  will '  mourn  at  the  last,  saying,  how  have  we  hated 
instruction!' 

With  '  joys  unspeakeable  and  full  of  glory,'  they 
look  forward  to  the  morning  of  the  resurrection.  Be- 
fore you  is  nothing  better  than  a  certain  fearful  look- 
ing for  '  of  judgement.'  They  having  sought  by  a 
*  patient  continuance  in  well  doing,'  the  honors,  the 
glories  of  the  heavenly  world,  look  for  eternal  life." 
Over  all  your  prospects  hang  '  clouds  and  darkness,' 
ainidst  which,  you  can  behold  nothing  but  wrathful 
flashes  of  that  fiery  indignation,  which  shall  devour 
the  adversaries  of '  the  Lord,'  shall  devour  you  forever 
and  ever.  They  *  labor  for  the  meat,  that  endureth 
unto  everlasting  life.'  You  are  preparing  food  for 
the  '  worm,  that  dieth  not;  fuel  for  the  fire  that  shall 
never  be  quenched.  Their  labor  in  the  Lord's  service 
shall  not  be  found  vain.  They  know  it  will  soon  be 
said  to  them,  '  Well  done,  good  and  faithful  servants, 
enter  ye  into  the  joys  of  your  Lord.'  Your  refusing, 
in  the  face  of  all  warnings,  to  '  escape  for  you  life  ;* 
i»efusing  the  love  and  service  of  God,  choosing  rather 

7 


SS  A  SERMON  BY 

the  ways  of  death  in  this  world,  and  of  perdition  in 
the  world  to  come  ;  will  have  it  said  unto  you,  '  De- 
part ye  cursed,  into  everlasting  fire.'  '  As  ye  have 
loved  iniquity,  hated  righteousness,  so  ye  shall  be 
filled  vvith  your  own  devices.  As  ye  have  sowed 
v/ickedness,  so  shall  ye  reap  damnation.' 

Thus  sinners,  your  happiness,  your  life,  in  both 
worlds,  is  the  motive,  by  which  you  are  here  urgtd 
to  the  perfonnance  of  duty.  It  is  for  your  salva- 
tion that  you  are  commanded  to  renounce  your  oppo- 
sition to  God.  It  is  a  kind  precept  which  requires 
you  to  '  fly  for  refuge  from  the  wrath  to  come,  and 
to  May  hold  on  eternal  life.'  And  will  you  perse- 
vere in  abusing  this  warning  goodness  of  God  ?  Will 
you  to  the  last.,  insist  upon  it,  that  you  wf//  die  eter- 
nally ?  God  is  saying  *  turn  ye  from  your  evil  ways.' 
Escape  from  all  enmity  of  heart  against  your  creator. 
With  hearty  submission,  cast  yourselves  on  the  sove- 
reign mercy  of  him,  who  made,  and  will  judge  you. 
Relinquish  your  controversy  with  the  *  king  of  kings.* 
Throw  down  the  weapons  of  your  warfare.  Entire- 
ly acquiesce  in  his  holy  government.  Let  the  love 
of  his  laws  bind  you  to  a  pious  life.  '  For  why  vjill 
ye  die  ?'  Why  will  you  continue  in  that  state  of  heart 
towards  God  and  duty,  which  is  the  certain  way  to 
everlasting  death  ? 

Remember  such  is  the  constitution  of  the  proba- 
tionary world,  '  that  if  you  do  die,  it  is  because  you 
IV ill ;  and  that  if  you  wi// die,  you  must.''  Ever\- 
promise  of  salvation  is  made,  on  the  condition  of  your 
hating  and  shunning  wickedness.  Sinners  are  also 
instrumental  of  confirming  each  other  in  the  ways  of 
death.  You  must,  therefore,  avoid  the  needless  so- 
ciety of  the  impious.  You  must  escape  from  the 
influence  of  their  sentiments,  and  their  example.  You. 
must  shun  all  those  things,  which  tend  to  harden  the 
heart,  and  sear  the  conscience.  In  a  word,  you  must 
become  holy  and  heavenly  in  the  disposition  of  your 


CALVIN  CHAPIN.  S^ 

souls,  or  you  will  be  inevitably  overwhelmed  in  that 
ruin  which  God  has  sworn  to  bring  upon  his  im- 
penitent foes.  '  Agree  therefore  with  your  adversary 
quickly,  while  you  are  in  the  way  with  him.  Seek 
the  Lord  while  he  may  be  found  ;  call  upon  him  while 
he  is  near.  Is  he  not  waiting  to  be  gracious  f  While 
it  is  called  to  day,  then,  hear  his  voice.  Harden  no 
longer  your  hearts,  least  he  swear  in  his  wrath,  that 
ye  shall  never  enter  into  his  rest.' 

Three  remarks,  shall  close  the  discour-se. 

First.  The  conduct  of  careless  sinners  is  irrationaL 
The  conduct  of  those  alone  deserves  to  be  accounted 
rational,  who  in  their  calculations,  are  most  concern- 
e<i  about  that  which  is  most  important.  To  be 
thoughtful  concerning  matters  of  less  moment,  and 
to  reject  those  of  greater,  is  always  proof  of  folly.  In 
the  things  of  this  world,  to  spend  life  in  the  chace  erf 
possessions  which  are  known  to  be  not  only  less  valu- 
able than  others,  but  positively  hurtful,  would,  in 
every  case,  be  pronounced  madness. 

But,  ye  that  are  careless  about  the  salvation  of  your 
souls,  such  calculations  and  labours  exactly  represent 
your,  conduct  in  spiritual  things.  It  is,  therefore, 
an  irrational  part  which  you  are  acting.  You  kncv/ 
that  earth  is  not  your  home.  But  your  practice  de- 
clares, that  you  never  seriously  consider  the  solemn 
fact.  Your  carelessness  proves,  that  you  feel  as  if  you 
had,  on  the  earth,  '  an  abiding  place.'  Here,  your 
manner  of  life  contradicts  the  clear  dictates  of  your 
judgement.  And  what  can  be  irrational,  if  the  prac- 
tical contradiction  of  reason  and  judgement,  be  not  ? 

You  know  that  you  are  entirely  dependent  on  God. 
You  know,  that  unless  you  have  his  approbation  and 
blessing,  you  must  be  v/retched.  You  know,  that 
you  cannot  have  the  blessings  of  his  ffiendship,  un- 
less you  render  him  the  honor,  the  obedience,  the 
lov€,  which  are  his  due.  You  know,  that  disappoint- 
ment and  death  reign  over  the  best  possessions  of 


6i>  A  SERMON  BY 

the  world.     You  know,  that  your  present  life  is  witk 
you  a  time  of  trial,  yes,  your  only  time  of  trial,  for 
an  unchangeable  and  endless    existence   upon  which 
you  must  quickly  enter.     You  know  that  without  un^ 
ceasing  vigilence,  in  obedience   to  God,  you  cannot 
possibly  enjoy  his  favor,  in  the  world  to  come.     You 
know,  that  except  you  receive,  in  your  soul,  his  holy 
moral    image,    you    possess  nothing  which    he    ap- 
proves.   You  know,  that  by  nature,  you  are  alienated 
from  his  love  and  service  ;    and  that  if  you  never  dur- 
ing your  present  life,  experience  an    entire  change, 
in  the  disposition  of  your  hearts,    towards   God  and 
duty,  you  are  utterly    unfit  for  his  favor  ;  nor  is  it 
possible  for  him  to  behold  you  with  the  smallest  de- 
gree of  approbation.     You  know,  that  you  are  every 
instant   liable  to  be  arrested  and  sent  to  his  bar,   for 
judgement.     You  know,  that  you  are  unfit  to  die  and 
go   before  your  judge  in   peace  ;  for  you  know,  that 
you  are  utterly  destitute  of  that    '  holiness,  without 
'which  you   cannot  see  God,'  but  with  confusion  of 
face.     You  know  at  the  same  time,  that  God  is  both 
offering  and  commanding  you  to  accept  a  complete 
salvation  from  your  condition  of  ruin  and   death. — 
Facts  more  interesting,  more  solemn,  more   worthy 
of  your  supreme  attention,  are  inconceivable.     They 
do  not,  they  cannot  exist.  And  yet,  how  do  you  live  ? 
Like  the   brutes  that  perish.     The  perception  of  the 
facts,    that   have    been    mentioned^,    passes  slightly 
through  the  mind,  but  leaves  no  abiding  impression. 
You  conduct  yourselves  as  though  the  reverse  of  all 
this   was   fact.     You  live  without  evangelical    reli- 
gion, as^  though  there  were  no  heaven  to  secure,  no 
hell  to  shun.     You  find  yourselves  approaching  con- 
tinually nearer  to  the  grave  and  the  pit  of  the  damned, 
and  are  still  careless,  still  indifferent,  whether  heaven 
or  hell  must  be  your  endless  inheritance  ;  still  practi- 
cally undetermined,  vvhich  of  the  two  be  most  desi- 
rable.    You  are  saying,    earth,  the  creatures,   shall 
yet  confer  upon  us  all  that  we  desire.    When  alas  the 


CALVIN  CHAPIN.  61 

Being  who  made  the  earth  and  the  creatures,  tells  you 
that  your  trust  in  them  will  assuredly  be  disappointed. 
by  your  carelessness,  about  your  salvation,  you  are 
acting  this  very  irrational  part.  You  are  contradict- 
ing the  God  of  truth.  You  are  contradicting  the  uni- 
form testim-ony  of  your  own  past  experience.  \^ou 
are  contradicting  the  unvarying  decisions  of  your  own 
consciences.  By  your  practice,  you  declare,  that 
in  an  irreligious,  an  unholy  life,  there  is  710  danger; 
while  you  know,  that  in  such  a  manner  of  life,  there 
is  perpetual  and  extreme  danger. 

Here  in  your  spiritual  concerns,  there  is  irration- 
ality, there  is  absurdity  of  enormous  growth.     How 
loudly  you  would,  in  the  very  outset,  cry  folly  upon 
the  conduct  of  your  neighbour,  were  you  to  find  him 
expecting  to  become  opulent  by  gathering  grapes  upon 
thorns,  and  figs  upon  thistles.'      But  his  conduct  pre- 
cisely represents  your  own,  while  you  indulge  the  car- 
lessly  formed  opinion,  that,  without  holiness,  it  Vv^ill  be 
possible  for  you  to  behold  God  in  peace.  Why  do  you 
not  tremble,  while  you  perceive  that   in  condemning 
your  neighbor,  you  condemn  yourselves?    Why  are 
you  not  alarmed,  at  finding  yourselves  so  much  more 
rational,   so   much   more  consistent,    in  the  things  of 
this  life  than  in  the  things  of  the  next  ?  Why  do  you 
never,    in  mere   worldly  calculations,  expect  desira- 
ble    effects  without   their  appropriate   causes;  when 
in  the  infinitely  weightier  concerns  of  your  souls,  you 
are  always  practically  looking  for  such  effects  as  are 
without  any  competent  cause  ?   Why  do  you  careless- 
ly trust,  that  you  are  coming  to  the  happy  end  of  the 
pious  life,  without  living  piously  ?  Wherefore  do  you 
indulge   the    very   irrational  thought,  that  you  shall 
at  length,  enter  into  the   joys  of  the  heavenly  world, 
without  travelling  the  only   road  that  leads  thither  ? 
Why  do  you  coldly  expect  the   blessedness  of  the 
Lord's  people,   while  you  know,  that  you  do  not  pos- 
j^ess  their  character  r  Seriously  consider  these  things. 


62  A  SERMON  BY 

CcLise  to  act  a  part  so  irrational,  as  that  of  carlessness 
about  the  only  object,  which  can  deserve  your  su- 
preme attention.  And  may  the  God  of  all  mercy 
and  grace  dispose  you  to  'Escape  for  your  life.' 

Secondly.  Sinners  deceive  themselves,  v/hiie  they  ex- 
pect happiness  vvithout  piety.  Of  all  delusions,  that 
of  self  deception  seems  to  be  most  criminal  and  fatal. 
Gospel  piety  is  happiness  is  heaven,  the  soul.  Im- 
piety is  restlessness,  is  misery.  But  you  are  per- 
suading yourselves  that  this  is  not  true.  The  way 
of  real  satisfaction,  you  persuade  yourselves  to  believe, 
is  not  quite  so  strict  and  narrow  as  is  represented. 
That  entire  escape  from  the  dominion  and  love  of  re- 
bellion against  God,  which  he  requires,  you  trust,  is 
not  indispensibly  necessary  Thus  deceived  by  the 
love  of  sin,  you  arc  in  your  spiritual  concerns,  cry- 
ing, with  the  sluggard,  '  A  little  more  sleep  a  little 
more  slumber  ;  a  little  more  folding  of  the  hands  to 
sleep  ;'  all  shall  yet  be  uell. 

But  had  Lot  persisted  in  deceivin.i^  himself,  by 
arguing  thus,  he  must  have  perished  in  the  flames 
of  a:uiltY  Sodom.  He  seems  to  have  been  much  in- 
jured  by  the  inHuence  of  the  sentiments  and  practi- 
ces so  common  among  his  v»  icked  neighbors  in  that 
devoted  city.  He  had  in  some  measure,  lost  sight  of 
sin's  evil  nature,  and  of  the  dreadful  ruin  to  which 
it  leads.  There  appears  to  have  been  in  him,  a  de- 
gree of  self-deception.  He  was  not  ready  to  admit 
that  the  representations  of  danger  were  strictly  cor- 
rect. It  was  with  reluctance  that  he  escaped,  al- 
lhoui;^:h  thcinformino:  ans^els  from  Heaven  were  at  the 
door,  and  the  impeiiding  storm  was  in  siglit.  Es- 
cape, however,  he  must,  or  sink  down  in  the  com- 
inon  ruin. 

But  if  in  this  imperfect  world,  a  righteous  man  be 
thus  exposed  to  self-deception  ;  if  one  who  loved  the 
i^ord,  was  with  so  much  difficulty  persuaded  to  see 
y,nd  acknowledge  the  greatness  of  the  danger  there  is 


CALVIN  CIIAPIN.  65 

in  wickedness  ;  how  ought  you  to  see  and  to  shun 
those  delusions,  which  persuade  you  that  impiety  is 
not  the  broad  road  to  destruction  !  Hear  what  God 
has  said,  and  tremble  at  the  thought  of  embracino- 
any  sentiments  which  contradict  his  word.  '  Woc 
unto  the  wicked  ;  it  shall  be  ill  with  him,  for  tlie  re- 
ward  of  his  hands  shall  be  given  him.'  Keep  in  your 
%'iew  tliis  and  a  thousand  similar  declarations  of  youi- 
Maker,  ye,  that  through  the  love  of  sin,  are  blincTiinj 
your  minds  with  respect  to  the  truth  ;  ye,  that  triBe 
with  your  Creator's  comm.ands  ;  ye,  that  ilatter  your- 
selves with  the  hope  of  safety,  although  you  drive 
far  from  your  thoughts  all  concern  about  the  r^reat 
salvation;  ye,  that  are  laboring,  with  your  whole 
strength,  to  fasten  your  hearts  and  your  hands  upon  a 
world,  whose  fashion,  as  to  you,  passes  away,  and 
with  which  all  your  connexion  will  present!}-  cease 
forever. 

Is  not  your  persuasion,  that  you  shall  be  happy 
without  holiness,  injurious  in  all  respects  ?  Does  it 
not  confirm  and  fix  you  in  a  course  that  is  unwise  for 
both  worlds  ?  Is  not  the  present  portion  of  the  righ- 
teous better  than  yours  ?  Is  not  his  future  portion 
infinitely  preferable  to  yours  ?,  Are  not  the  righ- 
teous securing,  while  you  are  loosing,  all  that  is  desi- 
rable in  the  life  that  now  is,  and  in  that  v/hich  is  to 
come  ? 

The  righteous  have,  even  novv%  that  peace,   which 
arises  from  an  aifectionate  submission  and  obedience 
to  the  will  of  God.     And  as  to  futurity,  they  have  the 
hope,  which  is  the  *  anchor  of  the  soul,  both  sure  and 
steadfast.'     But,  as  to  you,  while   deceiving    your- 
selves, \A\\\  a  false  belief  and  groundless  hope  ;'what 
is   your   remorse    of  conscience,   when   conscience 
^ins  liberty  at  all,  to  be  awake  ;  what  is  every   dis- 
appointment here  of  your  hopes  ;   what  are  fear  and 
horror  at  the  thought  of  going  into  the  other  world  ; 
what  are  these  torments,  but  a  part  of  that  hell  which 


64  A  SERMON  BY 

f>in  has  prepared ;  and  whose  flames  bin  will  ahvayti 
keep  burning.  What  are  these  facts  in  your  own  ex- 
perience, but  the  testimonies  of  God,  that  you  never 
can  be  happy,  until  you  are  holy. 

While  you  are  deceiving  yourselves  with  the  hope 
of  happiness,  without  holiness,  are  not  your  senti- 
ments the  very  same  v.ith  those  of  Sodom.  They 
had  impiously  cast  off  the  fear  of  God.  Every  res» 
traint  of  religion  was  removed.  Lot  exhorted  and 
warned  them  to  fly,  by  repentance,  from  impending 
Avrath.  But  they  said  to  him  ;  *  No,  there  is  no  dan- 
ger. There  is  no  truth  in  what  you  say.'  They 
loaded  him  with  their  sneers.  '  This  one  fellow 
came  in  to  sojourn  among  us,  and  he  will  needs 
be  a  judge.'  Think,  therefore,  how  strongly  you 
resemble  them,  Vvhen  you  tell  yourselves,  that  a  life 
without  piety  is  as  safe  as  any.  Think  of  that  '  fiery 
indignation,'  which  their  delusions  brought  down  up- 
on them  from  heaven.  Think  of  that  eternal  wrath, 
for  which  your  similar  self-deceptions  are  preparing 
you  ;  and  speedily  by  repentance,  '  Escape  for  your 
Life.  Up,  get  you  out  of  this  place  ;'  renounce  these 
delusions  of  sin  ;  '  for  the  Lord  will  destroy  this  city  ;* 
this  *  refuge  of  lies,'  in  which  you  place  your  confi- 
dence. Nor  let  such  as  vvarn  you  to  fly  unto  Christ 
for  safety,  seem  like  those  that  mock. 

thirdly,  God  will  be  glorious  in  the  destruction 
of  the  wicked,  lie  is  now  using  means  to  reclaim 
and  save  you  from  the  distress,  which  his  endless  dis- 
pleasure  v.ill  cause  you  to  suffer.  His  '  sentence 
against  your  evil  works  is  not  speedily  executed.' 
But  his  forbearance  will  have  an  end.  Exhortations, 
warnings,  commands,  promises,  threatnings,  will 
cease.  By  all  these,  he  is  now^  bearing  public  testi- 
mony to  his  own  goodness.  Every  sorrow  which 
the  wicked  suffer,  is  a  w  itness  for  God,  that  he  is  the 
friend  of  righteousness,  and  that  he  abhors'  iniquity. 
Were  he  to  preserve  his  rebellious  subjects  from  dc^ 


CALVIN  CHAPIN.  65 

sei'i'ed  wrath,  ^\  here  wv')ulcl  be  the  evidence  of  his 
holiness  ?  Where  could  proof  be  found,  that  he  is 
worthy  of  every  creature's  entire  respect  and  affec- 
tion ? 

Bear  it  then,  ahvays  in  your  minds,  that  the  good- 
ness  of  God  requires,  cither  your  repentance,  or  your 
endless  punishment,  blvery  display  of  his  wrath 
against  sin,  is  a  display  of  that  goodness  which  is  his 
glory.  Never  will  you  be  able  to  throw  back  upon 
your  Maker,  the  guilt  of  your  impiety.  Your  sin 
consists  in  your  choice  of  a  disposition  opposed  to 
God  and  duty  ;  together  with  those  exercises  of 
your  hearts,  which  spring  from  such  a  choice.  This 
choice  is  your  own.  The  guilt  of  it  must  of  course^ 
be  your  o\\i\  guiit.  Yours  also,  must  be  the  tre- 
mendous consequences  of  their  depraved  character 
and  conduct,  unless  you  shun  them  by  repentance,  in 
the  way  of  the  gospel.  From  a  condition  so  dreadful, 
'  Escape,  therefore,  for  your  life,  look  not  behind 
you,'  grudge  not  the  sinful  pleasures  which  you  must 
forsake,  by  becoming  savingly  religious.  '  Escape 
unto  the  mountains.'  Embrace  the  Lord  Jesus 
Christ,   '  lest  you  be  consumed,' 

R 


THE  SAINT  ENCOURAGED. 
A     SERMON. 

BY 

CALVIN  CHAPIN, 

Pafsnr  of  a  Congregational  Church — Wether sfield^  ConneSicut, 


Isaiah,  iii.  10. 

Say  ye  to  the  Righteous^  that  it  shdll  be  well  with  him^i 

WHAT  is  the  way  to  the  favor  of  God,  the  in- 
finite Creator  and  Judge  of  men  ?  The  question  is 
of  vast  moment  to  creatures  who  are  destined  to  ex» 
ist  forever ;  and  especially  to  creatures,  who  are  on 
trial,  for  his  endless  approbation,  or  his  endless  dis- 
pleasure. 

But  to  this  question,  momentous  as  it  is  ;  there 
is  no  need  of  a  doubt  relative  to  the  true  answer. 
For  nearly  six  thousand  years,  God  has,  in  our  world 
been  bearing  uniform  and  clear  testimony,  concern- 
ing his  own  character;  concerning  man's  duty,  and 
of  course,  concerning  the  only  way  of  accountable 
creatures  to  the  greatest  of  all  blessings,  the  divine 
approbation. 

In  the  dispensations  of  his  providence,  explained 
by  a  revelation  of  his  grace,  he  has  been  continually 
saying  to  mankind  ;  '  Your  Creator  and  final  dispo- 
ser is  holy.  He  is,  therefore,  '  the  unchanging  friend 
of  righteousness  ;  and  he  commands  you  to  be  right- 
eous. He  is  the  invariable  enemy  of  wickedness  .^ 
a^id  he  commands  you  not  to  be  wicked.' 


68  A  SERMON  BY 

Hearers,  behold  him  who  formed,  and  who  will 
certainly  judge  you.  exhibiting,  in  all  his  manage- 
ment of  our  world,  strong  evidence  of  his  love  for 
righteousness,  and  hatred  of  wickedness.  Behold 
him  furnishing  this  evidence,  in  his  treatment  of 
Adam  and  Eve  ;  in  his  treatment  of  Noah  and  the 
Old  World  ;  of  Abraham  and  Lot  ;  of  Sodom  and 
Gomorrah;  of  the  Israelites  in  Egypt ;  of  Pharaoh 
and  the  Egyptians  ;  of  the  twelve  tribes  in  the  Wil- 
derness ;  of  the  Righteous  and  V/icked  in  the  land 
of  Canaan  ;  of  the  people  visibly  his,  in  every  age,  un- 
til for  their  wickedness,  he  scattered  them  among  all 
nations  ;  vca,  of  the  world  itself,  in  giving  his  '  Only 
begotten  Son,'  that  a  way  might  be  prepared,  for  his 
honorably  causing  the  wicked  to  become  righteous, 
and  be  thus  fitted  for  his  everlasting  love.  All  these 
facts,  with  countless  others  bearing  exactly  the  same 
stamp,  stand  forth  and  testify,  before  the  World> 
that  the  omnipotent  Maker  and  Governor  of  all  crea- 
tures and  things,  is  the  friend  of  righteousness  and 
the  enemy  of  wickedness. 

Add,  moreover,  his  many  and  ample  promises  of 
good  to  the  righteous.  They  all  have  the  same  ani- 
mating signification,  with  that  in  the  text.  He  has, 
himself,  from  the  beginning,  declared ;  and  he  has 
continually  ordered  his  ministering  servants  to  de- 
clare ;  that,  how  dreadful  soever  may  be  the  tor- 
ments, which  the  wicked  must  suffer,  '  it  shall  be 
ixiell  witlj  the  Righteous,'' 

You  cannot  but  have  already  observed,  that  in  the 
text,  a  particular  character  is  expressly  designated 
and  named.  The  promise  is  made  to  you,  on  the 
condition,  that  you  possess  this  character.  The 
manner  of  designation  and  expression  proves  certainly, 
that  you  never  can  possess  the  promised  good,  but  on 
this  condition.  You  mxustbe  righteous  or  it  will  ne- 
ver  be  well  Vv  ith  you.  You  must  possess  the  character 
w^hich  God  requires  :  you  must  live  the  manner  of 
life  which   he   commands,  in  which  he  delights,  to 


CALVIN  CHAPIN.  69 

which  iiis  promises  r^re  made  ;  or  know  assuredly 
you  cannot  enjoy  his  friendship. 

Are  you  asking,  what  is  it  to  be  righteous  ?  What 
is  it  to  possess  the  character,  to  which  the  divine 
promise  of  unspeakable  good  is  made  ?  How  shall  it 
be  well  with  the  righteous  ?  To  every  one  of  you, 
the  questions  are  more  important,  than  you  can  ea- 
sily conceive.   Therefore, 

FilisT,  Contemplate  the  character;  that  of  the 
Righteous,  mentioned  in  the  text.    And, 

Secondly,  View  the  manner  in  which  it  shall  be 
well  with  those  who  possess  this  character.  '  Say 
ye  to  the  Righteous,  that  it  shall  be  well  with  him.' 

First,  Contemplate  the  character  ;  that  of  the  righ- 
teous,  mentioned  in  the  text.  '  It  is  your  life'  to 
know  and  possess  that,  to  which,  whatever  it  may 
be,  God  promises  his  blessings.  And  beware  of 
comforting  yourselves,  with  the  persuasion,  that  j^ou 
do  possess  the  character  which  pleases  him,  while 
your  hearts,  '  deceitful  above  all  things,'  are  cherish- 
ing the  very  opposite ;  that  of  those  whom  he  calls 
v/icked.    Perhaps  it  may  not  be  amiss  to  discriminate. 

First.  You  need  not  be  told,  that  your  indulgence 
in  any  kind  of  known  immorality,  or  impiety,  proves 
you,  in  the  divine  viev/,  utterly  destitute  of  right- 
eousness. *  The  wrath  of  God  is  revealed  from  hea- 
ven against'  all  vicious,  all  profane  practices.  The 
tree,  which  bears  them,  must  be  bad;  for  they  are 
evil  fruit. 

Hear  the  solemn  declarations  of  your  judge:  *  Be 
}iot  deceived.  Neither  fornicators,  nor  idolaters, 
nor  adulterers,  nor  eH'eminatCj  nor  abusers  of  them- 
selves with  mankind,  nor  theives,  nor  covetous,  nor 
drunkards,  nor  revilers,  nor  extortioners,  shall  inhe- 
rit the  kingdom  of  God.'  Perhaps  every  vicious  and 
profane  practice  of  a  depraved  w^orld  is  implied  in 
this  catalogue.  If  not,  however,  it  is  certain,  that 
every  one  is  comprehended  and  condemned,  v/hen  it 


JO  A  SERMON  BY 

is  said  ;  ''the  unrighteous  shall  not  inherit  the  king* 
dom  of  God.  The  wrath  of  God  is  revealed  from 
heaven  against  all  the  unrighteousness  of  men,' 

Whatever,  therefore,  may  be  the  vice  in  which  you 
presume  to  indulge  ;  or  whatever  the  manner  of  your 
profanity,  it  impresses,  as  with  a  hot  iron,  upon  your 
very  foreheads,  the  decisive  mark  of  perdition's  chil- 
dren. It  evinces,  beyond  the  possibility  of  fair  contra- 
diction, that  notwithstanding  your  self- flattering  de- 
lusions, you  are  at  an  awful  distance  from  every  claim 
to  the  character  and  privileges  of  the  righteous.  Nor 
can  it  be  well  with  you,  so  long  as  you  retain  your 
present  temper  and  manner  of  life. 

Secondly,  God  tells  you  that  he  can  never  accept  a 
mere  superficial  morality,  for  the  righteousnes  which 
he  requires.  Your  outward  manner  of  life  may  be 
such  as  men  do  not,  cannot  justly  condemn,  while 
God  sees  your  heart  totally  selfish  and  proud,  altogeth- 
er opposed  to  him,  as  a  holy  and  absolute  sovereigUo 
With  rmkmg yourself  yaur  I3eity,  a  manner  of  life  vi- 
sibly correct,  is  not  wholly  inconsistent.  A^  outside 
morality  does  by  no  means  exclude  that  entire  self-ido- 
lizing, which  is  enmity,  rebellion,  against  the  God  of 
heaven. 

Many,  indeed,  are  the  worldly  ucespf  this  superfi- 
cial morality.  But,  in  itself,  it  is  not  righteousness 
in  God's  sight.  If  you  go  before  his  bar,  with  nothing 
better  than  this  to  recommend  and  justify  you,  it  is 
certain  you  must  fall  into  condemnation.  Even  in  the 
truly  righteous,  this  outside  goodness  is  nothing  but 
evidence ;  it  is  not  proof  that  they  are  really  righteous^ 
The  command  of  God  is;  '  My  son,  give  me  thy 
/if art.'*  Call  nothing  righteousness,  therefore,  which 
the  heart,  the  affections  of  the  soul  do  not  produce. 

You  may  fill  up  the  whole  of  a  long  life  with  this 
superficial  morality,  and  yet,  in  every  affection  of 
your  hearts,  in  all  their  many  millions  of  exercises,  be 
guilty  of  injustice.     With  your  showy  morality,  you 


Calvin  chapin.  n 

would  shudder  at  the  thought  of  injustice  amidst 
your  intercourse,  with  mankind.  If  charged  with  the 
crime,  you  would  be  ready  with  violent  resentment  to 
exclaim,  *  is  thy  servant  a  dog,  that  he  should  do 
this?' 

But  hear  the  commandment  of  Christ,  '  render  un. 
to  God  the  things  which  are  God's  P  Your  withold- 
ingfrom  your  neighbor,  that  worldly  property,  which 
is  his  due,  and  which  you  have  power  to  render  ,-  yoa 
would  say  at  once,  must  be  unjust.  But  do  you  owe 
nothing  to  God  I  Nay,  do  you  not  owe  him  every 
thing  ?  Hear  his  claims  :  '  Thou  shall  love  the  Lord 
thy  God,  with  all  thy  heart,  and  him  only  shalt  thou 
serve..'  And  will  you  say,  that  these  claims,  made 
by  a  Being  infinitely  wise  and  infinitely  good  >  a  Be- 
ing who  gives  you  every  thing  you  enjoy,  are  unrea- 
sonable !  And  what  have  you,  which  these  claims  do 
not  comprehend  ?  Yes,  take  it  with  you,  into  the 
whole  of  your  practice,  that  you.  owe  him  every  things 
supreme  love,  constant  reverence,  unceasing'  obedil 
ence  and  praise. 

Do  you  render  him  these  thing,  v/hich  are  his  just 
due  ?  If  not  instantly  gi've  up  all  you  pretensions  ta 
righteousness,  for  the  sin  of  injustice    lies  at   your 
door,  and  of  injustice,  not  merely  to  men,  worms  of 
the  earth  ;  this  were    comparatively  a  trifle  ;   but  to 
God,  the  greatest  and  best  of  beings.      Your  btarts 
must  be  righteous,or  you  have  no  righteousness  at  all. 
By  your  trust  in  a   superficial  morality ^  you  prove 
yourselves  guilty  of  continual  injustice!^ 

To  this  morality,  this  goodness  in  tlie  world's  view^ 
and  in  your  own,  this  fair  appearance,  which  \n  your 
case  theOmniscient  being  beholds,  in  the  company  of 
a  heart  hostile  to  himself,  there  is  no  where  made  a 
single  promise  of  blessings.  The  Scribes  and  Pha- 
risees had  an  abundance  of  that  which  they  called  righ- 
teousness*  On  this  they  depended.  But  Christ,  in- 
stead of  callhig  them  righteous,  and  promising  them 


1^^  A  SERMON  BY 

blessings,  chargecl  upon  them  criminality  of  the  deep- 
est dye.  He  said  they  were  abominably  hypocri- 
tical and  .vicked  ;  that  they  were  like  vessels,  which 
with  a  fair  outside,  inclosed  articles  most  vile  and 
offensive;  like  whited,  pi:iated  sepulchres,  externally 
beautiful,  while  within,  they  contain  nothing,  but  the 
putrid  and  loathsome  carcases  of  the  dead. 

Such,  in  the  divine  view,  is  that  superficial  morali- 
ty, v/hich  many  seem  determined  to  make  pass  for 
righteousness,  before  a  holy  God.  To  the  young  man, 
who  in  the  presence  of  Christ,  aifirmed  that  he  hac} 
most  carefully  practised  this,  the  searcher  pf  hearts 
declared,  '  yet  one  thing  thou' lackest.'  His  heart  was 
idolatrous  ;  Self  was  his  Deity.  And  he  intended 
that  his  wealth  should  answer  every  purpose  of  render-, 
ing  him  independent  and  happy.  His  wealth,  howe- 
ver, was  not  his  fault.  His  fair  moral  life  was  not 
his  fault.  But  injuctice  to  God,  and  of  course,  a^ 
far  as  related  to  his  temper  of  heart,  injustice  to  his 
fellow  creatures,  constituted  his  fault.  His  heart  had 
other  Gods  before  Jehovah.  The  Lord  made  him. 
sensible  of  this,  when  he  said  ;  '  go  thy  way,  sell  all 
that  thou  hast,  and  give  unto  the  poor,  and  come, 
follow  me.  And  he  v.ent  away  sorrowful!'  Christ 
and  he  must  now  part.  That  out uard  morality,  vrhich 
he  had  all  along  persuaded  himself  to  believe,  would 
form  his  passport  to  heaven,  was  found  unable  to  bea^' 
divine  scrutiny.  He  however  resolved  to  persevere 
in  trusting  it  ;  for  the  sam^c  reason  too,  that  you  v.ill 
not  renounce  it,  notwithstanding  all  your  evidence  of 
its  insufTiciency.  Concerning  this  superRcial  mora- 
lity, this  morning  cloud  goodness;  Christ  has  said  to 
his  disciples,  to  the  vvorld  and  to  you ;  '  Except 
your  righteousness  exceed  the  righteousness  of  the 
l^cribes  and  Pharisees,'  mere  fair  faced  moralists, 
'  ye  cannot  enter  the  kingdom  of  Heaven.'  '  Except 
a  man  be  born  again  he  cannot  enter  into  the  king- 
dom of  God.* 


CALVIN  CHAPIN.  75 

These  are  the  representations  of  him  who  is  truth 
itself.  His  v/ord  will  abide,  though  the  earth  and  the 
material  heavens  shall  perish.  By  these  he  assures 
you,  that  the  mimic  goodness,  which  in  tiie  world's 
language,  is  called  morality,  is  nothing  that  God  will 
ever  accept  and  reward  for  righteousness.  How  many 
soever  may  be  its  worldly  uses,  it  is  the  appearance 
only,  without  the  reality  of  goodness.  It  is  a  stream 
without  a  fountain.  It  is  a  superstructure  without  a 
foundation,  and  must  therefore  fall.  Every  hope 
built  upon  it  is  presumption,  and  must  therefore  pe- 
rish. 

Nor  can  mere  projessions  of  righteousness  consti- 
tute you  righteous  before  God.  You  are  indeed 
commanded,  every  one  of  you,  to  profess  righteous- 
ness. But  you  are  previously  to  be  righteous,  other- 
wise your  profession  is  dishonest.  You  are  treating 
God  with  a  solemn  mockery,  which  he  will  not  sufr 
fer  to  go  unpunished.  You  are  going  to  judgment, 
in  the  way  of  them,  to  whom  he  will  say ;  '  Depart 
from  me,  1  know  yoii  not.'  And  your  everlasting  por- 
tion must  be  with  hypocrites,  with  unbelievers,  with 
the  worst  of  beings. 

You  are  not,  then,  righteous,  if  you  indulge  in  the 
practice  of  one  known  vice,  or  in  any  impious  habit 
of  life.  Nor  is  it  possible  for  even  the  fairest  super- 
ficial morality  ;  nor  for  any  mere  professions^  to  con- 
stitute you  righteous  before*  God. 

But  Thirdly.  The  righteous  spoken  cf  in  the  text, 
are  the  regenerate,  the  truly  pious.  Theirs  is  the  dis- 
position of  heart  to  which  all  divine  promises  are 
made.  It  is  that  in  creatures,  which  renders  them  like 
their  Creator.  It  is  in  the  beauty  and  the  glory,  no 
less  than  the  happiness  of  the  holy. 

But,  hearers,  you  are  perhaps  inquiring,  what  are 
the  essential  attributes  of  this  very  desirable  and 
happy  character  ?  They  are  summed  up  ia-.^  sin- 
gle word-— Love-— Love  supreme  to  God,  because  th^ 

9 


74  A  SERMON  BY 

soul  has  u  perception  of  his  glorious  loviiaess,  lis_  a  Ho-^ 
ly  being ;  as  one  that  iincliangeably  delights  in  that 
yvhich  is  right,  and  hates  and  condemns  that  which  is 
wrong — Love  also  to  his  commandments  describing 
duty ;  and  love  to  ail  the  possible  subjects  of  happiness. 

All  the  accountable  inhabitants  of  our  world, 
and  you  among  the  rest,  are  by  nature,  *  children  of 
wrath.'  Instead  of  loving  God,  you  hated  and  oppos- 
ed him  and  his  vrays.  He  said  concerning  you  all, 
^  There  is  none  that  doeth  good,  no  not  one.'  If  you 
are  jioiv  righteous,  it  is  because  you  have  been  re- 
generated by  the  operations  of  his  holy  spirit  in  your 
hearts.  It  is  matter  of  mere  grace  through  the  me- 
rits of  Christ,  that  you  are  not  this  moment,  tra- 
Tclling  the  broad  road  to  destruction.  If  you  have 
thiis,  through  infmitc  grace,  been  made  righteous, 
humility,  before  God,  is  one  leading  exercise  of  your 
hearts.  You  have  abasing  views  of  yourselves  ;  for 
you  see,  that  you  have  acted  most  unreasonably,  as 
well  as  most  criminally,  in  all  your  wickedness  of 
iieart.  '  Behold  I  am  vile,'  is  the  language  of  every 
regenerate  soul.  At  the  same  time  while  humbling' 
yourselves,  you  will  exalt  and  magnify  God,  for  the 
display  of  his  boundless  compassion  in  the  plan  of 
redeeming  grace,  and  in  plucking j>'(?//,  as  brands,  from 
everlasting  burnings. 

Y'ou  ai'e  loathing  yourselves,  as  sinners.  You  are 
hating  all  knovvu  iniquity.  You  see  the  odiousness^ 
no  less  than  the  deadly  nature,  and  fatal  consequen- 
ces of  wickedness.  And  in.  such  a  view  of  sin,  to- 
gether with  cordial  resolutions  in  favor  of  ^  righteous 
life,  arising  from  this  view  of  it,  you  exercise  that 
*  Godly  sorrov/,  which  is  unto  salvation,  needing  uq 
repentance.' 

While  you  behold  your  entire  ruin  by  sin,  you 
are  led  to  the  Lord  Jesus  Christ.  In  him  you  see  a 
]jropitiation  for  sin.  \'ou  read  widi  holy  exultation, 
^  God  so  loved  the  v/orld,  as  to  give  his  only  begotten 


^    ^  imLViK  GHAPlN.  75- 

Srjn,  that  whosncver  bciieveth  on  him,  ma}^  not  per- 
ish, bst  'have  cverhisting  life.  He  is  able  to  save,  uii- 
to  the  iittefmost,  the  chief  'of  sinriefs,  Whb  is  he 
that  GOiidemncth  ?  it  is  Christ  that  died  ;  yea,  rather 
that  has  i'iset'j,  who  is  even  now  at  the  right  hand  of 
God,  and  vvho  ifiaketh  ifttcfc^ssion  for  ais;'  You 
behold,  m  the  Loi"d  Jests s  such  a  Saviour  as  you 
need  ;  a  Saviour  from  the  love  and  dominion,  as 
Well  as  from  the  iuisery  of  sin.  You  are  pleased  with 
all  that  you  can  learn  of  his  character  aiid  atonement. 
Y^ii  ate  charmed  with  the  ^i??d  of  salvation  which 
he  offers.  You  afiTecUonately  receive  him,  as  your 
Redeemer  aiid  your  guide.  You  cast  your  souls 
upon  him  for  spiritual  healing  and  saiietiJication.-^ 
You  go  to  hiilfi  Ibr  that  bread  of  life,  which  alone  can 
nourish  and  invigorate  you  amidst  the  difficulties  you 
itiust  meet,  in  travelling  to  the  mansions  made  ready 
in  j'cmr  heavenly  father's  house.  This  yoiir  faitii 
V/6rks  by  love  to  God  and  duty.  It  renders  you  vic- 
torious b'vei'  the  ^vorld.  The  worjd^s  numberless  en- 
ticements arid  dangers  are,  by  this  griice,  overcome. 
It  makes  you  ttiOfe  than  conquerors,  through  him  that 
hath  lbv6d  ydii,  and  givcti  himself  for  you.' 

This  holy  temper  of  heart,  begun  in  rcgeheration, 
and  increased  bj-  progressive  sanctification,  is  the 
foundation  of  y6ur  righteousness.  From  this  v/ill 
eert^rily  proceed  ati  outwardly  righteous  life.  With 
the  holy  charity  of  the  g^spclj  loving  your  neighbor  as 
ydUrs^lves,  f6M  will  be  just,  and  merciful,  and  kind  ; 
^  doing  good  4int6  all  men  as  you  have  opportunity.' 
Yoiir  eoriduct  before  God,  will  be  moved  by  his  fear 
and  love.  You  will  delight  in  the  word,  the  sab- 
baths, the  wm'sllip,  and  the  ordinances  of  the  Lordc 
Self  examihatioin,  devotion,  prayer,  submission  and 
meekness,  will  be  the  ha^D its  of  your  life.  Stfch  is 
th^  character,  of  those  designated  in  the  text."  Such 
is  your  chafrafcter,  hearers,  and  such  is  your  manner 
of  life,  if  God  owns  J'ou,  as  righteous.     If  this  hf 


76  A  SERMON  BY 

your  character,  it  shall  certainly  be  *U)ell  nvhb  youi 
God  orders  his  ministers  to  declare  it  in  his  name,r 
And  you  may  place  unlimited  confidence  in  the  truth 
of  the  declaration.  Only  find  gospel  evidence  that 
you  possess  the  character  of  the  rip^hteous,  and  you 
will  infallibly  partake  of  all  their  glorious  privileges. 
Do  you  ask,  what  these  privileges  are  ?  For  an  an- 
swer behold, 

Secondly,  The  manner  in  which  it  shall  be  well 
with  the  Righteous. 

And  here,  all  the  blessings,  that  penitent  sinners 
are  capable  of  receiving,  come  into  view.  Much  is 
said  about  blessings.  Do  you  ask  the  meaning  of 
the  term  ?  Be  it  thus  defined.  Whatever  God  will 
make  the  means  of  rendering  you,  during  the  whole 
of  your  existence,  more  happy  than  you  could  other- 
wise be,  is  to  you  personally,  a  blessing.  This  is  as 
clearly  true,  as  it  is  that  happiness  itself  is  desirable. 
Let  this  thought  be  kept  in  your  minds,  and  it  will 
assist  you  in  perceiving  the  truth  of  the  sentiments, 
which  occur  in  this  part  of  the  discourse. 

But  here  also  it  may  be  proper  to  discriminate. 

Firsts  Repenting  sinners — the  righteous  of  our 
perishing  world,  have,  in  the  text,  no  promise,  that 
Mobile  they  continue  on  trial  for  eternity  they  shall  be 
preserved  from  all  natural  evil.  Righteousness  will 
indeed  save  you  from  suffering  the  infamy  and  wretch- 
edness that  by  the  very  constitution  itself,  according 
to  which  God  governs  the  world,  are  inseperable  from 
drunkenness,  lewdness,  lying,  profanity,  and  all  other 
visible  vices.  Nevertheless  according  to  that  consti- 
tution you  must  in  the  body,  suffer  pain,  disease,  and 
dissolution.  '  Dust  thou  art,  and  unto  dust  thou  shalt 
return,'  is  a  sentence  equally  applicable  to  the  right- 
eous and  the  wicked.  '  Once  to  die,  is  appointed 
unto  men;  is  appointed  unto  you.  Natural  evils  in 
this  world ;  not  excepting  death  itself;  must  pass 
'-  upon  all ;  for  all  have  sinned./ 


CALVIN  CHAPIN.  77 

Nor  have  you  here,  any  promi^  of  preservation 
from  disappointment  in  your  lawful  earthly  calcula- 
tions and  labors.  Nor  is  there  so  much  as  an  implied 
intimation,  that  because  you  are  righteous,  God  will 
give  you  worldly  wealth  or  power.  Neither  have 
you  a  promise,  that  your  best  beloved  relations ; 
your  most  precious  created  possessions ;  shall  be 
continued  in  your  enjoyment.  Neither  is  it  to  be 
understood  that  God  will  preserve  you  on  account  of 
your  righteousness  from  being  stript  of  every  worldly 
comfort,  w^hich  you  may  have  called  your  own.  He 
does  not  here  tell  you  that  your  righteousness  shall 
keep  your  tenderest  and  most  affectionate  natural 
ties  from  being  dissolved.  He  does  not  say,  that 
your  heart  shall  never  by  the  breaking  of  these  be  fill- 
ed with  sorrows,  which  utterly  refuse  to  be  com- 
forted by  the  world. 

On  the  contrary,  you  know,  that  your  firmest  hold, 
upon  creatures,  must  be  broken.  Of  all  this  you  are 
assured,  by  the  uniform  experience  of  the  world  and 
by  the  declarations  of  God.  '  In  the  world  ye  shall 
have  tribulation  ;  but  be  of  good  cheer  I  have  over- 
come the  world.'  The  moment,  grace  made  you 
righteous,  your  idolatrous  attachment,  to  the  world, 
was  in  a  degree,  overcome.  When,  therefore,  you 
feel  these  connexions  and  attachments  breaking,  you 
can  triumphantly  say,  *  The  will  of  the  Lord  be  done^ 
It  is  right,  it  is  best,  as  he  ordains.'  *  This  is  the 
victory  that  overcometh  the  world,  even  your  faith' — 
your  faith  in  the  all-perfect  government  of  God. — 
This  victory^  however,  is  not  complete  in  the  present 
life ,  for  your  righteousness  is  not,  on  earth,  com- 
plete.  Therefore, 

Secondly^  There  is  found,  in  the  text,  no  promise, 
that  the  righteous  shall,  in  this  world,  be  preserved 
from  all  moral  evil,  all  wickedness.  You  are  not  to 
expect  complete  deliverance  from  sin,  till  you  reach 
the  *  assembly  of  the  just,  made  perfect,'  before  the 


78  A  SERxMON  BY 

throne  of  God.  In  the  all  important  work  of  regen- 
eration, you  experienced  a  change,  from  a  state  of  en- 
tire sin,  to  a  state  of  only  begun  holiness.  It  is  a  very 
humbling  truth,  tliat  the  dominion  of  sin,  in  your 
hearts,  is  only  in  a  degree,  subdued,  while  you  re- 
main in  a  depraved  world.  This,  you  are  assured, 
on  divine  authority,  is  according  to  the  constitution 
of  providence  and  grace,  by  which  God  governs  the 
vrorld  and  his  church. 

Be  it,  however,  remembered,  that  this  fact  furnish- 
es neither  excuse  nor  palliation  for  wickedness  re- 
maining in  the  righteous.  Wickedness  is,  at  least,  as 
criminal  in  the  righteous,  as  it  is  in  the  unrighteous. 
It  is  alwaj^s,  in  all  creatures,  and  in  all  worlds,  per- 
fectly inexcusable. 

Your  knowledge  of  the  fact  that  you  are  not,  ba 
earth,  to  be  entirely  delivered  from  moral  evil,  is 
so  far  from  furnishing  you  with  an  excuse,  that  it  is 
your  most  solemn  and  alarming  admonition  of  danger. 
The  remaining  corruptions  of  your  own  heart,  joined 
with  *  principalities  and  pov>^ers,  and  the  rulers  of  the 
darkness  of  this  world,'  are  formidable  foes.  Against 
these,  you  must  pray,  and  watch,  and  strive.  Ther6 
is  in  the  christian  warfare,  no  rest  from  the  arinoyarice 
of  enemies  ;  and  enemies,  toOj  that  afe  long  experi- 
enced and  artful ;  enemies  by  whose  numerous  and 
deep  laid  devices,  you  are  constantly  exposed  to  be 
*  cast  down  wounded.  Your  calling  and  election'  are 
to  be  made  sure  by  diligence  in  the  pious  life  Your 
salvation  must  be  daily  wrought  out,  with  the  deep 
anxiety  implied  in  '  fear  and  trembling*'  You  iftust 
be  evermore,  intent  on  that  business,  which  your 
Father  in  heaven  assigns  you.  The  moment,  of  your 
regeneration,  begins  your  spiritual  conflict  ;  and, 
ihenceforwiird  you  are  to  fight  against  sin,  in  your- 
self, and  in  the  world  around  you.  It  is  by  constant 
exertion,  that  you  are  to  grow  in  grace  aiid  in  the 
knowledsre  of  Christ.'  Sloth,  indiflference,  adisposi- 


CiVLVIN  CHAPIN.  79 

tion  to  rest  in  past  supposed  attainments  ;  must  be 
vievved  as  dreadful  witnesses,  that  you  never  were 
righteoiis  ;  and  that  all  your  pretended  experience 
is;  no  other  than  the  delusive  and  deadly  work  of  the 
great  adversary. 

Kemember,  christian,  you  are  a  progressive  being. 
It  is  the  will  of  your  Saviour  that  your  triumphs  over 
sin  be  not  rendered,  at  once,  complete.  You  are 
by  remaiins  of  depravity,  and  by  the  powers  of  dark- 
ness, to  be  buffeted,  tried,  and  proved.  There  is  a 
*  need  be'  that  you  be  in  heaviness  through  manifold 
temptations.'  This  divine  plan  of  preparing  you  ; 
of  preparing  all  the  redeemed,  for  the  world  of  glory, 
is  wonderfully  calculated,  both  to  humble  you,  and 
to  increase  your  faith  in  that  Saviour,  without  v/hose 
grace  you  daily  find,  that  you  must  perish. 

It  vvill  not,  therefore,  '  be  well  with  the  righteous,' 
because  he  is  while  in  the  probationary  world,  to  be 
preserved  from  all  evil,  either  natural  or  moral. 

iJut,  Thirdly.  Ye  that  through  grace,  possess  the 
character,  to  which  the  promises  are  made,  *  it  shall 
b^  weU  with  yo.ii.,  because  all  the  evils,  both  natural 
and  moral;  to  which  God  sees  it  best  to  subject  you, 
gn  earth,  shall  be  made  the  means  of  personal  good 
tQ  you.  You  are  now  in  a  world,  whose  concerns 
are  all  carried  on  by  the  instrumentality  of  means.— 
Do  you  ask  how  the  evils  you  experience  on  earth 
can  be  means  of  good  to  you  ?  The  Lord  claims  it 
as  his  peculrar  prerogative,  to  bring  order  out  of  con- 
fusion, light  out  of  darkness,  good  out  of  evil. 

Biit  will  he  make  your  sufferings  and  deeds  in- 
strumental of  your  good  ?  Yes,  ye  subjects  of  his 
grace  ;  hear  the  declaration  of  his  Holy  Spirit. — 
^  And  we  know,  that  all  thin.8;s  work  together  for 
good  to  them  that  love  God  ;  to  them,  who  are  the 
called^  according  to  his  purpose.  The  affirmation  is 
universal.  '  Ail  things;  all  events,  in  your  experi- 
ence ;  not  the  'joyous'  only,  but  the  '  grevious,' 


aft  A  SERMON  BY 

shall,  ill  the  cUrecting  hand  of  your  Saviour,  be  in- 
struments of  your  welfare.  They  shall  be  made 
blessings  to  you.  You  will  please  to  recollect  the 
definition  already  given  of  a  blessing.  It  is  '  every 
thing  which  God  will  make  the  means  of  rendering 
you,  through  the  whole  of  your  existence,  happier, 
than  you  could  otherwise  be.'  Now  you  have  his 
promise,  that  he  v/ill  cause  this  to  be  the  desirable 
result  of  all  events  on  the  state  of  your  hearts,  and 
consequently  on  your  enjoyments  forever. 

You  are  naturally  too  little  concerned  about  the 
spiritual  effect  of  those  dispensations,  which  gratify 
your  w^orldly  wishes.  They  are  such  as  disappoint 
and  distress  you  ;  that  bring  serious  consideration* 
But  both  those  which  gratify,  and  those  which  distress* 
are  all  mingled,  in  the  promises  of  God  to  the  righ- 
teous. He  tells  you,  that  both  joyous  and  grievous 
events  shall  all  '  work  together  for  your  good.' 

But  in  what  manner  is  this  accomplished  I  By  their 
sanctification  to  your  spiritual  improvement.  And 
lubcn  are  events,  both  joyous  and  grievous,  as  they  at 
present  affect  you,  sanctified  to  your  spiritual  im- 
provement ?  Vou  often,  you  habitually  pray,  that 
God  would  sanctify  to  you  his  dealings.  Offered,  as 
all  evangelical  prayer  is,  with  entire  submission  to  the 
Divine  Counsels,  it  is  a  highly  pertinent  and  appro- 
priate petition.  But  what  is  the  true  intent  of  this 
prayer  to  God  ?  Is  it  that  he  would  make  every  event 
the  means  of  your  '  grovvthin  grace  ;'  of  your  pro- 
gress in  holiness;  of  increase  in  heavenly,  minded- 
ness,  as  you  go  forward  towards  death  and  judgment. 

The  question  therefore,  returns.  When  are  events 
sanctified  to  the  christian's  use  ?  Then^  when  God 
makes  them  the  means  of  the  soul's  proficiency  in 
heavenly  things.  And  in  what  does  this  most  valua- 
ble, this  holy,  proficiency  consist  ?  In  seeing  more  of 
the  heart's  vileness,  together  with  an  increasing  self- 
abhorcnce,  humiliation,  and  hatred  of  sin  ;  in  a  grow- 
ing strength  of  faith  on  the  Son  of  God,  in  more  firm- 


CALVIN  CHAPIN.  81 

iy  establishing  habits  of  praj^er  and  devotion,  in  an 
improving  tenderness  of  concern  for  the  honor  of 
God ;  a  more  vigorous  affection  for  the  command- 
ments and  service  of  God,  in  daily  progressive  de- 
sires after  enjoyments  purely  spiritual  and  heavenly. 
In  these  things,  christians,  is  '  growth  in  grace' com- 
prehended. Every  divine  dealing,  whether  of  Provi- 
dence or  grace,  and  whether,  to  your  natural  wishes, 
gratifying  or  confounding,  if  made  in  Christ's  hand, 
the  means  of  producing  these  effects,  on  your  hearts 
and  conduct,  is  sanctified  to  you.  It  is  a  blessing  ; 
you  will  be  the  happier  for  it  eternally. 

On  the  other  hand,  no   event,  .  however  exquisite 
may  be  the  present  pleasure  which  it  confers,  if  not 
thus  sanctified,  if  not  made  to  produce  these  and  simi- 
lar effects,  deserves^  in  any  proper  sense,  to  be  called 
ia  blessing.     Unsanctified,  your  health,  your   friends, 
your  affluence,  yea,   your  very  table  would  become 
*  a  snare  and  a  trap.'     They  may  be,  you  have  reason 
to  fear  they  will  be  means  of  checking  your  progress 
in   pious  practice   and  enjoyment,  and  of '  piercing 
the  soul  with  many  sorrows.'     Beware,  chrirtians,  be*, 
ware  of  spiritual  sloth.     Beware  of  worldly  tcmpta* 
tions.     Beware  of  carnal  enticements.     They  work 
the  present  destruction  of  holy  improvement.     They 
bring  a  temporary  blast  upon  the  tree  of  life,  planted 
by  grace  in  the  heart.     They  diminish  the  evidence, 
that  maintains  heavenly  hope.  They  send  you  mourn- 
ing, to  grope  your  way,  amidst  darkness,  along  the 
*  vale  of  tears.'    And  they  do  this  by  preventing  the 
present  and  complete  sanctification  of  events  to  your 
spiritual  use.     You  cannot,  indeed,  long  and  habitu» 
ally  indulge  in  them.     You  are  warned,  that  duty  for- 
bids your  indulging  in  them,  at  all.     Although  God 
has  bound  himself,   by  a  gracious  promise,  to  sanc- 
tify, for  good,  unto  all  the  righteous,  every  event,  yet 
this  abounding  grace  gives  you  no  licence  to  continue 
in  sin.     If  any  person  believe  him  self  righteous  ia 

10 


m  A  SEKMON  BY 

God's  sight,  and  yet  indulge  in  known  sin,  because 
God  has  promised  to  sanctify  all  things  for  good  unta 
the  righteous,  that  person's  belief  is  fallacious.  He 
is  no  christian.  His  conduct  is  highly  presumptous. 
toespait ,  so  long  as  he  holds  fast  his  present  temper  of 
mind,  ought  to  seize  the  place  of  his  present  confi- 
rlence  and  hope.  The  righteous  are  dead  to  sin, 
^  And  how  shall  they,  who  are  dead  to  sin,  live  with 
knowledge  and  design  any  longer  therein.'  They 
that  are  Christ's,  have  crucified  the  flesh,  with  the  af- 
fections and  and  lusts.' 

It  shall  be  '  well/  tlien  '  with  the  righteous,'  be- 
cause all  events,  all  trials,  all  duties  and  sufferings, 
while  encompassed  by  a  nature  which  sin'deiiles,  shall 
be  sanctified,  shall  be  made  means  of  their  *  gi'OAvth  ia 
grace,'  of  their  progress  in  holiness. 

Ye,  '  whose  names  are  written  in  the  Lamb's  book 
of  life,'  it  shall  be  well  with  you,  in  this  world. — 
Amidst  the  darkness  of  infirmity  and  sin,  ye  shall  re- 
joice in  the  light  of  God's  countenance.  When  suf- 
fering pain  and  disappointment,  ye  shall  have  a  sup- 
porting submission  to  the  divine  will.  Although  earth 
and  hell  frown,  ye  shall  rejoice,  ^  for  the  Lord  reigns.' 

'  It  shall  be  well  with  you,'  in  comparison  with  the 
openly  vicious,  because  your  love    of  righteousness 
-will,  through  grace,  effectually  preserve  you  from  the 
worldly  miseries  to  which  many   of  the  wretched  are 
subjected.     Drunkenness  and   profanity,   lying   and 
theft,  lewdness,  calumny  and  murder,  in  a  word,  eve- 
ry vice  and  crime  that  can  be  named,  if  detected  and 
proved,  certainly  brings  evil  upon  the  guilty  person, 
IMot   a   few,   comprehended  in  this  discription,  are 
brought  to  the  distresses  of  needless  poverty  and  dis- 
ease.    Not  a  few  to  the  infamy  and  wretchedness  of 
ihe  dungeon,  the  pillory,  the  gallows.     But  from  all 
these,  righteousness  is  your  security  ;  for   abhoring^ 
you  will  sbun  both  the  pernicious  deeds  and  the  pu- 
nishment of  such  evil  doers. 


CALVIN  CHAPIN.  ?S| 

^  It  shall  be  well  with  you'  *  when  your  ftesh  and 
your  hearts  fail.  Yea,  though  yoii  walk  through  the 
valley  and  shadow  of  death,  you  will  not  need  to  fear 
evil,  for  the  rod  and  staff  of  God  r/^^jK  will  comfort  you.* 
At  the  bar  of  the  etenii\l  judge,  '  it  shall  be  well  with 
you  ;'  for  your  souls   will  be  fouad  washed  in  that 

♦  blood,  which  cleanseth  from  all  sin,'  and  clad  in  vthe 
white  garments  of  that  righteousness  which  is  com- 
plete. There,  by  him  who  holds  in  his  hand  the  rC:- 
Iributions    for   eternity,    will   it  be    said  unto   you, 

*  Well  done  good  and  faithful  servants,  enter  ye  into 
the  joys  of  your  Lord. '  Yes,  ye  righteous,  it  shall  for 
ever  and  ever  be  well  with  you.  for  you  will  be  called 
to  inherit  the  everlasting  kingdom  prepared  for  the 
saints  of  the  most  high  God. 

The  subject  is  practical,  and  suggests  many  useful 
^remarks.  Two  of  these  distinctly  considered,  shall 
close  the  discourse. 

First.  By  the  instiiictions  derived  from  this  por- 
tion of  God's  word,  religious, people  may  try  their  ex- 
perience. This  is  the  more  important,  because  we 
are  told  of  religious  people  that  have  nothing  of  saving 
piety.  *  This  people  draweth  near  unto  me  with 
their  mouth,  and  with  their  lips  they  honor  rae,  but 
their  heart  is  far  fron¥  me,  saiththe  Lord.'  *  Not  every 
one,'  says  Christ,  *  that  saith  unto  me,  Lord,  Lord^ 
shall  enter  into  the  kingdom  o4'  heaven  ;  but  he  that 
doth  the  will  of  my  father,  who  is  in  heaven.  Many 
will  say  unto  me,  in  that  day,  Lord,  Lord,  have  w-e 
not  prophesied  in  thy  name ;  and  in  thy  name  have  cast 
out  devils  ;  and  in  thy  nanve  have  done  many  wonder- 
ful works:  And  then  will  I  profess  unto  them,  I  ne- 
ver knew  you ",  depart  from  me,  ye  that  work  iniqui- 
ty.' The  light  of  the  great  day  will  disclose  facts 
dreadfully  eortfounding  to  the^e  people.  It  will  show 
them,  that  although  they  had  much  religion,  they 
had  no  true  piety.  Their  religion  kept  conscience 
tolerably  quiet,  and  their  wicked  hearts,  and  the  advecsr 


84  A  SERMON  BY 

sary  persuaded  them,  that  they  had  religion  enoughs 
Hearers,  take  heed,  that  you  be  not  found  at  last  in 
their  number. 

The  subject  demands  it  of  you,  that  you  ask  your- 
selves what  evidence  you  have,  that,  in  God's  sight, 
you  are  righteous  ?  Do  you  love  God,  as  holy,  and 
his  commandments,  as  '  holy,  just,  and  good  r'  Do 
you  rejoice  in  his  laws,  which  condemn  you  ;  and  do 
you  condemn  yourselves,  as  sinners  ?  Do  you  wish 
for  that  kind  of  happiness,  the  enjoyment  of  which 
will  render  the  righteous  always  blessed  ? 

Do  you  pray  to  God,  heartily  wishii-   ^   hat  his  wiU 
may  be  done  ;  and  that  your  wills  may  bv ,  in  all  things, 
conformed  to   his  ?   When   you  ask  him  to  give  you 
health,  friends,  long. life,  prosperity,  and  wisdom,  do 
y(  u  ask  for  these  desirable  things  with  the  wish,  that 
they  may  be  means  of  helping  you  to  heaven  ?   When 
you  receive  them,  and  other  worldly  favors,  do  you 
grow  more  humble  ;  see  more  of  your  own  vileness, 
as   sinners ;   get  a  worse  opinion  of  yourselves   and 
find  your   hearts  more  fervently  engaged   in  the  du» 
ties  of  piety  ?  When  you  suffer  natural  evil  ;   when 
pain  and  disease  fill  your  mortal  bodies  ;    when  dis- 
appointments  are  set  in  array  against  you  ;  when  your 
earthly    schemes  of  business  and   pleasure  arc   baff- 
led ;  when  bereavements  lay  your  choicest  creature 
comforts  low  in  the  dust ;  when  calamaties  are  com- 
missioned thus  to  try  you,  what  is  the  effect  ?  Do 
you  yield,  under  the  divine   discipline  ?  Does   the 
heart  w^ithin  you,   grow  tender?  Is  pride   brought 
down  ?  Do  you  look  up,  adore,  and  praise,  and  bow 
before.    Him,    wdiose    hand  has  touched  you  ?  Are 
your  inquiries  more  earnest,   than  before,    what  the 
Lord  would  have  you  do  ?  What  are  the  lessons   of 
duty,  he  would  have  you  learn  and  practice  ?    As 
these  natural  evils  break  your  hold  upon  the  earth, 
so  ask  yourselves,  whether  they  diminish  your  at-^ 
tachme^t  to  things  beneath  heaven  ? 


CALVIN  GHAPIN.  85 

And  how  are  you  affected  by  the  discovery  of 
jnoral  evil — wickedness  that  was  unknown  to  your- 
selves, untill  the  Spirit  of  God  laid  open,  to  your 
view,  more  of  that  deceitfulness  which  there  is  m 
sin  ?  Does  every  discovered  sin  throw  you  upon 
your  knees,  before  God  in  humble,  but  hearty  self 
condemnation  ;  and  in  earnest  entreaty,  for  that  re- 
pentance which  has  the  promise  of  pardon  ?  In  false 
religion,  the  heart  is  stupid,  even  amidst  discovered 
sins.  It  is  hard.  It  is  a  '  heart  of  stone.'  0r  if 
there  be  feeling,  there  is  also  self  justification,  and  an 
attempt  to  throw  back  the  blame  upon  the  spotless 
Creator.  Here  is  rebellion  marked  with  the  guilt  of 
no  common  aggravations.  It  is  high  handed  hostili- 
ty against  heaven's  glorious  king.  Is  this  your  char- 
acter and  conduct  ?  Or  does  every  known  sin  bring 
you  quickly  to  God  and  cause  you  individually  to 
§mite  upon  your  breast  and  say,  '  Behold  I  am  vile  ; 
God  be  merciful  to  me  a  sinner  ? 

Are  all  divine  dispensations  sanctified  ?  Are  they 
means  of  your  'growth  in  grace  ?'  Do  they  all, 
^  whether  for  the  present,  joyous  or  grievous,'  draw 
you  and  keep  you  nearer  and  nearer  to  God  ?  Have 
you  evidence,'  that  all  things  do  *  work  together  for 
your  good  ;  your  spiritual  prosperity  ?  Is  your  love 
to  God  and  every  known  duty  encreasing,  like  the 
rising  light  of  the  morning,  progressive  continually 
towards  the  perfect  splendor  of  noon  day  ?  Is  it 
like  a  grain  of  mustard  seed,  springing  up  and  soon 
to  become  a  tree  ?  Is  it  like  leaven  hid  in  three  mea- 
sures of  meal  and  quickly  to  diffuse  its  influence 
through  the  whole  lump  ?  Do  you  wish  to  go  to 
heaven  because  that  is  a  world,  where  the  redeemed 
are  intirely  freed  from  sin  ;  filled  with  humility  and 
rendered  happy  only  in  the  love  and  practice  of  ho- 
liness :  Ask  yourselves  these  questions.  Try  your 
experience.  Know  if  you  are  righteous.  Your  sal- 
yation  depends  upon  it.     Beware  of  deception.    You 


m  A  SERMON  BY 

have  6ne  to  judge  you,  whom  you  cannot  deceive. 

Secondly.  Righteousness  is  man's  only  valuable 
possession.  This,  to  depraved  creatures,  is  the  pur- 
chase and  the  gift  of  Christ.  But  the  manner  in 
which  creatures  receive  the  possession,  does  not  at 
all  change  its  nature.  In  a  wicked  creature's  being 
made  righteous,  infinite  grace  furnishes  matter  of 
cndles  admiration  and  praise.  But  the  worth'of  right- 
eousness itself  is  now  the  subject  of  remark.  It  is 
valuable,  because  it  is  a  way  of  real  and  enduring 
happiness.  It  is,  hearers,  your  only  valuable  posses- 
sion, because  it  is  your  only  way  of  present  and  per- 
petual blessedness.  Other  possesions  whether  they 
consist  in  health  and  long  life  ;  in  earthly  affluence 
and  power ;  in  temporal  ease  and  iffectionate  friends ; 
dr  in  high  intellectual  ttainments ;  are  certainly 
worth  nothing  to  you,  only  so  far  as  God,  by  sanc- 
tifying them  to  your  spiritual  use,  makes  them  the 
jneans  of  helping  you  to  the  attainment  of  right- 
eousness. 

This  is  the  *  Godliness  which  is  profitable  for  all 
things,  and  which  has  the  promise  of  both  worlds.' 
This  is  that  wisdom  *  which  is  from  above  ;  that 
wisdom  whose  ways  are  pleasantness,  and  whose 
paths  are  all  peace.'  This  is  that  '  pearl  of  gr^at 
price,*  which  would  be  cheaply  purchased,  though 
it  were  to  cost  you  all  you  might  possess  besides. 
This  is  that  gain,  w^hich  rescues  your  souls  from  per- 
idition,  and  fits  you  for  never  ending  glory.  .'  ^nd 
what,'  on  the  other  hand  *  shall  it  profit  a  man,  if  he 
shall  gain  the  whole  of  this  world  and  loose  his  soul  ?' 

What  then  can  be  valuable  ;  what  can  be  worthy 
of  your  earn-^st  and  unceasing  pursuit,  besides  that 
possession,  which  the  holy  Discerner  and  Judge  of 
all  hearts,  will  acknowledge  as  righteousness  I  Get 
this  wisdom  therefore,  '  whose  price  is  above  rubies, 
and  with  all  your  getings,  get  this  understanding.' 


CALVIN  CHAPIN.  87 

Would  you  have  it  well  with  your  souls  forever  I 
Then  pursue  nothing  but  under  the  direction  of  a  sin- 
gle eye,  to  the  attainment  of  this  righteousness.   And 
accept  the  exhortation  to  seek  this   immediately,  not 
forgetting,  that  '  delays  arc  dangerous.*     Why    will 
you  be  wretched  till  to-morrow,  when   you  may   be 
happy  to-day  ?  Why  \\\\\  you  put  your  souls  longer 
to  the  risk  of  eternal  damnation,  when  they  may   be 
instantly  rendered  safe  for  heaven  ?   And  as  to  present 
enjoyment,  why  will  you   longer    starve  on    husks, 
yes,  and  in  company  with  the  swine  of  the  mire  too, 
when  there  is  heavenly  bread  enough   and  to    spare, 
offered  for  your  acceptance  ?    Receive,  then,   with- 
out delay,  the  offered  salvation,  the  best  possession, 
which  even    Omnipotence   can  confer.     Receive,   in 
your  souls,  the  righteousness  of  the  Redeemer,  and 
*  it  shall  be  well  with  you.'  How  desirable  to  possess 
such  a  character;    how  ineffably  desirable   to  so  live 
in  the  sight  of  God,  as  to  have  his  promise,  that  you 
shall  be  safe ;  his  promise  that  nothing  shall  hurt  you  I 
How  much  better  than  the  wealth  of  worlds,  to  look 
forward  with  the  christian's  hope,  the  hope  that  shall 
never  shame  you  with  disappointment,  and  expect^ 
because  God  has  promised  it,  that  you  shall  soon  join 
the  society,  and  be  perfectly  blessed  in  the  holy  ser- 
vices of  the  heavenly  world  ;  that  you  shall  soon  join 
the  innumerable  company  around  the  throne  of  God 
and  the  Lamb  ;  that  you  shall  soon  join   those  holy 
hosts,  who  cease  not  day  nor  night,  to    sing  the  new 
song,  saying  *  Alleluia,  blessing,   and  glory,  and  wis- 
dom,  and  thanksgiving,  and  honor,  and  power,   and 
flight,  be  unto  our  God,  for  ever  and  ever.' — Amen, 


THE  GROUNDS  OF  THE  BELIEVER'S  TRIUMPH 
IN  THE  CROSS  OF  CHRIST. 

A  SERMON. 

JOELIVERED   ON   A  SACR AMENTAL'OCC ASION. 

BY  THE  REVEREND 

DAVID  TAPPAN,  D.  D. 

iATE,     HOLLIS    PROFESSOR    OF    D|VINITY,    IN    HARVARD    COLLECE-, 
CAMBRIDGE. 

Gal.  vi.  14. 

Sut  God  forbid  that  I  should  glory  j  save  in  the  Cross  of  our  Lord  jesus 

Christ. 

PERHAPS,  there  is  ho  surer  criterion  of  a  man's 
inward  and  ruling  character,  of  the  noble  or  base  sen- 
timents of  his  heart,  than  the  quality  of  the  objects 
in  which  he  principally  glories.  If  we  see  a  man 
exulting  in  exterior  advantages,  in  a  graceful  person 
or  address,  or  in  worldly  wisdom  and  power,  wealth 
and  reputation,  and  the  tinsel  splendor  whidi  accom- 
panies them,  we  immediately  pronounce  him  to  pos» 
sess  a  superficial,  contracted,  and  ignoble  mind.  But 
if  a  person  appears  to  place  his  chief  glory  in  intel- 
lectual, moral,  or  religious  accomplishments,  his  cha- 
racter strikes  the  judicious  eye  as  in  some  degree 
noble  and  excellent.  Yet  even  here,  there  is  room 
for  fatal  deception  :  for  a  character,  remarkable  for 
attachment  even  to  the  cause  of  religion,  may  be  very 
defective,  yea  worthless,  in  the  view  of  Heaven  ;  be- 
cause it  may  want  the  main  spring  and  soul  of  moral 
excellence,  and  be  only  a  mere  artful  or  refined  modi- 
fication of  ruling  selfishness  and  pride. 

II 


90  A  SERMON  BY 

Such  in  fact  was  the  complexion  of  many  chris- 
tian professors,  and  even  teachers  in  the  apostolic  age. 
A  spurious  set  of  religious  instructors  had  insinuated 
themselves  into  several  of  the  churches,  and  that  of 
Gallatia  in  particular,  and  poisoned  the  minds  of 
many  of  its  members.  These  teachers  and  their 
proselytes  gloried  iii  their  zeai  for  religion  ;  that  is, 
for  the  external  appendages  of  it,-  for  the  shov/y  but 
antiquated  ceremonies  of  the  Jewish  ritual ;  while 
they  overlooked  and  opposed  their  true  spirit  and 
design.  The  apostle,  having  with  great  force  of  ar- 
gument and  eloquence  vindicated  and  established  the 
true  gospel  scheme,  :igainst  the  corrupt  mixtures  of 
these  heretical  seducers,  proceeds  at  the  close  of  this 
excellent  epistle,  to  sum  up  their  character,  and  con- 
trast it  ^vith  his  own.  They  gloried  in  making  si 
fair  shew  in  the  iiesh,  and  in  seducing  ov^er  great 
numbers  to  their  own  party.  He  glories,  not  in  the 
shadow  or  pompous  parade  of  religion,  but  in  the 
reality;  not  in  gaining  proselytes  to  his  own  cause, 
but  in  enlisting  the  souls  of  men  under  the  banner 
of  a  crucified  Hedeemer.  *  God  forbid  tliat  I  should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ.' 

This  solem.n  declaration  of  St.  Paul,  respecting  him- 
self, presents  the  moral  picture  of  every  genuine 
christian,  and  therefore  fairly  loads  to  the  following- 
inquiry- -- 

On  what  grounds  does  the  christian  believer  so 
highly  esteem  and  even  triumph  in  the  cross  of  Christ? 

The  phrase  here  employed  to  express  the  object  of 
the  apostle's  triumph,  denotes,  not  barely  the  visible 
scene,  much  less  the  material  engine,  of  our  Lord's 
sufferings  on  Mount  Calvary  ;  but  the  whole  series  of 
of  his  humiliation,  of  which  his  death  on  the  cross 
was  the  most  eminent  and  the  crowning  instance. 
These  sufferings  of  the  Saviour,  and  the  virtue  or 
obedience  which  he  exercised  in  them,  viewed  in  all 
their  connexions,  exhibit  a  spectacle  most   august 


DAVID  TAPPAN.  n 

and  magnificent ;  a  spectacle,  which  God  himself  be- 
holds with  divine  satisfaction,  and  which  angels  con- 
template  with  awful  rapture.  No  wonder  then,,  that 
redeemed  men,  that  penitent  and  humble  believers, 
who  owe  their  life,  their  hope,  their  all,  to  the  bleed- 
ing cross,  regard  it  with  high  esteem  and  exulting  joy. 

For,  in  the  first  place,  they  behold  in  it  the  most 
majestic  and  the  most  endearing  display  ofthediVinc 
perfections. 

The  atoning  sacrifice  of  Christ  holds  up  the  mo, 
ral  chaFacter  and  government  of  God  t<D  the  view  of 
the  intelligent  system,  in  a  light  equally  and  tranSf 
cendently  awful  and  amiable.  Aiv/iil,  as  it  repre- 
sents him  devoting  the  favorite  of  his  bosom  to  the 
most  complicated  and  unparralleled  sufferings,  ra- 
ther than  he  would  shew  the  least  indulgence  to  sin. 
Amiable^  as  it  represents  this  terrible  display  of  justice, 
to  flow,  not  from  any  want  of  tenderness  towards  the 
excellent  sufferer  ;  for  the  Saviour  himself  was  at  all 
times  the  object  of  his  Father's  inconceivable  afiec- 
tion,  and  was  now  doing  that,  with  which  he  was 
infinitely  well  pleased  :  and  the  whole  scene  of  his 
humiliation  was  also  the  appointment  and  fruit  of  the 
richest  love  and  compassion  in  God  toward  our  re- 
volted, miserable  race.  This  manifestation  of  divine 
severity,  therefore,  on  the  person  of  our  representa- 
tive, vv^as  evidently  dictated  by  a  wise,  impartial, 
comprehensive  benevolence,  by  the  supreme  regard 
which  Jehovah,  as  the  head  of  the  moral  world,  owes 
to  his  own  honor  and  the  public  good. 

The  cross  of  Christ,  then,  is  the  most  striking, 
practical  comment  on  tliat  most  amiable  character  of 
Deity-^*  God  is  love.'  For  it  collects  all  the  scat« 
tered  rays  of  divine  excellence  to  a  point,  and  unites 
them  in  one  blaze  of  glorious  love-  It  exhibits  the 
divine  wisdom  and  power,  holiness  and  justice,  as 
but  so  many  different  modes,  or  exhibitions,  of  en- 
Eghtened,  unbounded  benevolence,  by  which  it  inva 


02  A  SERMON  BY 

riablj  seeks,  and  most  effectually  reaches,  it's  one 
favorite  object,  the  universal  good. 

In  the  cross,  wc  behold  the  divine  greatness  endear- 
ed by  goodness,  and  goodness  enhanced  and  av^fully 
dignified  by  its  union  with  greatness.  We  see  the 
stern  face  of  justice  softened  into  the  gentle,  alluring 
aspect  of  mercy ;  while  mercy  is  sacredly  guarded, 
and  made  an  object  of  veneration,  by  the  union  of 
justice.  In  a  word,  the  divine  character,  in  its  va- 
rious branches  or  modifications,  is  here  unfolded  to 
■view,  in  a  manner  peculiarly  marvellous  and  surpris- 
ing, plain  and  familiar,  harmonious  and  complete,, 
benign  and  endearing. 

No  wonder,  then,  that  the  gospel  believer,  who  pos- 
sesses a  good  moral  taste,  who  is  a  cordial  friend  to 
God  and  his  glory,  should  be  supremely  delighted 
with  the  cross  of  Christ ;  should  triumph  in  a  display 
of  Deity  at  once  so  glorious  and  so  beneficent ;  es- 
pecially when  he  beholds  those  very  circumstances 
enhancing  this  display,  which  to  a  superficial  eye 
seem  most  to  eclipse  it.  The  pain,  the  disgrace,  the 
appearance  of  criminality  and  baseness,  attending  that 
kind  of  execution,  to  which  the  founder  of  our  reli- 
gion submitted,  have  been  urged  by  its  foes,  as  the 
greatest  objection  against  it.  but  this  seeming  badge 
of  infamy  is  one  of  the  brightest  ornaments  of  Christi- 
anity For  hereby  the  death  of  its  great  author  was 
made  to  correspond  with  his  life.  It  was  fit,  that  a  life 
of  such  voluntary,  extreme  poverty,  meanness,  and 
sorrow  should  be  completed  by  a  death  uncommonly 
bitter  and  odious  ;  that  the  union  of  both,  might  form 
one  entire  and  glorious  sacrifice  to  the  cause  of  truth 
and  virtue,  to  the  honor  of  God,  and  the  happiness 
of  man.  It  was  fit  that  He  should  publicly  die  a  re- 
puted malefactor  before  men,  who  had  espoused  the 
cause  of  real  and  notorious  criminals  in  the  sight  of 
God  ;  that  He  should  be  condemned  and  executed,  by 
the  sentence  of  public  justice,  and  of  God's  visible 


DAVID  TAP? AN.  93 

iTiinister  here  below,  who  had  undertaken  by  his  death 
to  satisfy  the  public  justice  of  the  Supreme  Ruler  of 
the  universe.  In  a  word,  it  was  wise  and  congruous, 
that  the  sufferings  of  such  a  public  character  should 
be  marked  with  a  degree  of  infamy  and  sorrow,  which 
might  best  suit  and  demonstrate,  both  the  greatness 
of  his  own  love  and  zeal,  and  of  our  criminality  and 
ill  desert  ;  which  might  best  illustrate  the  grandeur 
both  of  the  divine  perfections,  and  of  the  future  in- 
heritance hereby  procured  for  his  followers ;  and 
which  might  exhibit  to  them  the  most  complete  and 
encouraging  pattern  of  patient,  constant,  self-denied 
virtue  and  obedience  ;  and  so  mark  out  to  their  feet, 
the  path  which  must  lead  them  through  affliction  t© 
glory. 

Which  leads  us  to  observe  farther,  that  in  the  cross 
we  have  the  brightest  manifestation  of  the  glories  of 
the  redeemer.  The  depth  of  his  abasement  operated 
as  a  foil  to  set  off  the  majesty  of  his  person  and  the 
splendor  of  his  character.  Never  did  He  display  be- 
fore to  equal  advantage,  such  composed,  gentle,  con- 
descending dignity.  The  successive  stages  of  his 
last  sufferings,  in  the  garden  of  Gethsemane,  in  the 
hall  of  the  high  priest,  in  the  court  of  Herod,  at  the 
tribunal  of  Pilate,  on  the  hill  of  Calvary,  were  so  many 
theatres,  on  which  he  publicly  acted  the  sublime 
of  virtue  ;  on  which  he  displayed  his  immoveable 
constancy  in  the  cause  of  truth  and  rectitude  ;  his  tri- 
umphant  meekness  and  patience  under  the  most  inju- 
rious treatment  and  the  most  grievous  afflictions;  his 
entire  resignation  to  the  will  of  God,  and  peaceable 
submission  to  the  law  and  power  of  man  ;  his  invin- 
cible attachment  to  the  divine  honor  and  our  happi- 
ness ;  his  unshaken  faith  and  trust  in  his  heavenly 
father,  under  so  sharp  a  trial ;  his  unexampled  chari- 
ty and  greatness  of  soul  in  pitying,  excusing,  and 
praying  for  his  very  murderers.  These  excellent 
virtues  shine  forth  from  the  ignominious  cross,  with 


64  A  SERMON  BY 

a  lustre  peciuiarly  eminent  and  conspicuous  ;  and  at 
once  rellcct  honor  g»  tlie  suffering  Saviour,  and  die 
father  who  sent  him,  and  tend  to  establish  the  faith, 
encourage  the  imitation,  and  awaken  the  joy  and  tri- 
umph of  his  followers. 

And  while  this  great  sufferer  is  thus  enoblcd  by  his 
own  resplendent  graces,  all  nature  around  him  attests 
his  dignity,  and  solemnizes  his  death.  Seethe  Sun 
drcst  in  black,  the  earth  trembling,  the  rocks  rend- 
ing, the  graves  pouring  fortii  their  dead;  his  judge,  his 
executioner,  one  of  his  fellow  sufferers,  and  even  the 
scofnng  multitude,  uniting  in  various  ways  to  do  him 
honor  1 

Again,  the  extensive  benefits,  which  flow  from  the 
cross  of  Christ,  form  another  source  of  triumph  to  the 
real  christian.  The  cross  is  the  instrument  of  com- 
plete victory  over  all  the  enemies  of  God  and  of  man. 
It  disarms  and  confounds  the  devil  with  his  o\An  wea- 
pons. It  crucifies  the  world  by  disparaging  its  vaia 
pomp,  and  delusive  pleasures  ;  by  bafling  its  most 
formidable  errors,  and  by  converting  its  heaviest  af- 
flictions into  instrum.ents  of  final  victory  and  glory. 
It  exhibits  a  most  forcible  pattern  and  persuasive  for 
mortifying  the  Resh.  'It  condemns  and  destroys  sin» 
it  scatters  the  terrors  of  death,  and  will  finally  swal- 
low it  up  in  victory.  i\nd  while  It  thus  pours  coiifu- 
sion  on  all  the  powders  of  darkness,  it  diffuses  new 
light,  life,  purity  and  joy,  through  all  the  regions  of 
<iarth  and  of  heaven.  It  confirms  all  the  myriads  of 
holy  angels  in  their  celestial  bliss,  while  it  opens  to 
their  expanding  minds  new  and  perpetual  sources  of 
improvement  and  delight,  and  replaces  the  vacant 
seats  of  their  lost  associates,  with  large  colonies  of 
kindred,  purified  spirits,  from  this  distant,  polluted 
re&rion. 

iiut  what  tongue  of^  man  or  angel  can  do  justice  to 
the  benefits,  which  redeem.ed  sinners  of  our  race  derive 
kom  the  mysterious  death  of  their  Head!    It  is  th€ 


DAVID  TAPFAN.  Bs 

price  and  seal  of  their  yiardon  ;  it  is  the  moral  gToutid 
of  their  acceptance  uirth  heaven.  It  introduces  pe- 
nitent beiievers  to  the  friendbhip,  the  fainily,  the  soul 
reviving  lellowbhip  of  the  infiuite  Being'.  It  procures 
and  conveys  the  sanctifying,  comforting  spirit,  Vvith 
the  divine  word  and  ordinances.  Ky  these,  joined 
with  ihe  continual  co-operation  of  his  providence,  the 
exalted  Saviour  is  continually  carrying  into  effect  the 
glorious  and  saving  purposes  of  his  death,  is  extend- 
ing the  triumph  of  his  gospel  from  age  to  age,  till  at 
length  this  sacred  leaven  shall  leaven  the  whole  lump 
of  mankind,  and  all  the  kingdoms  of  this  world  shall 
become  the  kingdom  of  the  Lord  and  of  his  Christ. 

And  indeed  the  doctrine  of  the  cross,  is,  in  its  own 
nature,  a  most  powerful,  persuasive  mean  of  reform- 
ing a  degenerate  world  :  for  in  it  '  shine  the  noblest 
truths;  the  strongest  motives  sting,  and  sacred  vio- 
lence assaults  the  soul.'  The  love  of  Christ  in  re- 
demption, constrains  every  person  who  cordially  be- 
lieve^ it,  to  live  not  to  himself,  but  to  him  who  ditCi 
for  him  and  rose  again. 

After  what  has  been  said,  it  may  seem  almostneed- 
less  to  add,  that  a  crucified,  atoning  Savior  is  the 
central  object   of  the  vrhole  system  of  divine   reve- 
lation iind  providence.     All  the  successive  discove- 
ries ?.nd  operations  of  Deity,  respecting  the  churchy 
from  the  original  lapse   to  the  advent    of  the  Mes« 
siah  ;  and  all  the  great  dispensations  of  providence 
throughout  the  v/orid  ;   were   so  many  parts    of  one 
great   mediatorial  plan,  all  pointing  to,   paving  the 
way  for,  and  receiving  their  consummation  in"^  the 
cross  of  Christ.     This  one  object  pervades,  enlivens, 
cements,  ^both  the   Old  Testa4nent  and  the  New.— 
It  gives  light,  and  force,  and  completion  to  the  va- 
rious predictions  and  promises,  services  and  sacrifi- 
ees,  emblems  and  figures,  of  the  one,  while  it  im- 
parts strengdi  and  union  to  the  .several  doctrines. 


96  A  SERMON  BY 

precepts,  and  motives  of  the  other,  and  spreads  over 
the  Vvhole  schtme  a  distinguishing  and  transcendent 
lustre. 

We  see  then  the  main  grounds  of  the  triumph  ex. 
pressed  in  the  text ;  or  the  reasons,  why  the  illumi- 
nated, purified  christian  supremely  glories  in  his  mas- 
ter's cross.  He  sees  inscribed  upon  it,  as  with  a 
sunbeam,  the  full  orbed  lustre  of  the  divine  perfec- 
tions, the  superior  dignity  and  virtue  of  the  Media- 
tor, the  improved  order  and  perfection  of  the  moral 
system,  the  confusion  of  hell,  the  deliverance  of  earthy 
and  the  triumph  of  heaven.  At  the  same  time  he 
sees,  he  feels,  that  his  own  pardon,  holiness  and 
peace,  all  his  comfort  in  time  and  hope  for  eternity, 
flovv  from  the  same  source  ;  while  the  worth  and 
sweetness  of  these  privileges,  and  the  love  and  merit, 
to  which  he  owes  them,  are  transcend!ently  height- 
ened and  endeared  by  a  recollection  of  his  former 
guilt  and  misery,  and  a  painful  consciousness  of  his 
present  imperfection  and  unworthiness,  which  great- 
ly swell  upon  his  view  as  he  contemplates  his  suffer- 
ing,  atoning  Saviour.  Must  not  all  these  views  com- 
bined call  up  the  fervent  and  elevated,  yet  modest  and 
humble  triumph  of  the  christian  believer  ?  Must  not 
every  feeling  of  regular  self-love,  and  even  of  self- 
abasement,  as  well  as  of  benevolence,  gratitude,  and 
piety,  concur  to  swell  the  the  tide  of  his  joy  1 

*  What  heart  of  flone  but  glows  at  thoughts  like  thefe  ! 

*  Such  contemplations  mount  us,  and  fliould  mount 

*  The  mind  siiil  higher  :  ^or  ever  glance  on  man 

*  Unraptiired,  uninflamed.' 

But  the  cross  of  Christ  will  appear  in  its  fullest 
glory,  when  the  minor  object  of  this  vast  plan  of  di- 
vine benevolence  shall  be  completely  attained  ;  when 
the  top  stone  of  the  mighty  fabrick  shall  be  laid  ;. 
when  all  the  enemies  of  God  and  his  church  shall 
be  finally  subdued,  the  ruins  of  the  fall  entirely  re- 


JDAVID  TAPPAN.  97 

paired,  the  glory  and  happiness  of  redeemed  men  and 
elect  angels  advanced  to  the  highest  pitch  under  one 
all-glorious  head  ;  and  as  the  result  of  all,  the  glory 
of  God  and  his  Christ  displayed  and  promoted  in  au 
«|n€onceivable  degree  !  What  created  mind  can  com- 
pute the  sum  total  of  happiness  and  glory,  resulting 
from  the  consummation  of  this  great  work  of  eternal 
wisdom  and  love  ;  a  work,  v/hich  as  it  originated  in 
the  councils  of  eternity,  shall  extend  its  improving 
and  felicitating  effects  through  a  duration  of  endless, 
and  evergrowing  bliss ! 

On  a  review  of  our  subject,  it  is  natural  to  reflect, 
how  greatly  does  the  good  christian  differ  from  all 
other  characters.  The  votaries  of  this  world  exult 
in  their  hoarded  treasures,  their  sensual  delights, 
their  ensigns  of  power  and  honor  :  the  devotees  of 
nature,  glory  in  exploring  and  revealing  her  secrets  : 
the  haughty  infidel  triumphs  in  the  strength  of  hu- 
man reason,  or  the  beauty  of  moral  virtue,  while 
perhaps  he  practically  treats  both  w  ith  contempt. 
The  merely  nominal  believer,  while  he  professedly 
inlists  under  the  banner  of  the  cross,  yet  by  cold  in- 
gratitude, or  presumptuous  confidence,  by  a  heart 
scretly  dovoted  to  other  objects,  or  an  infidel  diso- 
bedient life,  tramples  the  Saviour  under  his  feet. 
But  the  genuine  follower  of  the  Lamb,  by  the  pierc- 
ing eye  of  faith,  sees  at  once  the  truth  and  excellency 
of  the  gospel  of  Christ,  and  the  comparative  empti- 
ness of  all  rival  objects.  He  sees  this  doctrine  sur- 
rounded with  such  glorious  characters  of  divinity, 
both  internal  and  external,  that  he  glories  in  believ- 
ing, professing,  and  obeying  it  himself,  in  teaching 
and  recommending  it  to  others,  and,  if  called  to  it, 
in  suffering  reproach,  pain,  and  even  death  for  its 
sake. 

Let  me  then  respectfully  put  the  question  to  my 
audience,  do  your  hearts  and  lives  echo  this  language  ? 
Do  you  glory  in  a  crucified  Savior  ?  Do  vou  rejoice 

12 


'^S  A  SERMON  l^Y 

ill  Him.  not  because  you  have  an  enthusiastic  confi-- 
dence,  that  he  died  for  you  in  particular,  or  a  pleasing 
hope  that  his  redecmhig  love  and  merit  will  protect 
you  from  the  sword  of  justice,  and  ensure  your  final 
bliss,  without  any  previous  conformity  on  your  part 
to  his  example  and  laws  ;  but  because  you  are  heart- 
ilv  reconciled  to  and  pleased  with  the  true  design  of 
his  mediation  and  death  ;  v/hich  was  to  honor  the 
character  and  law^  of  God,  condemn  and  destroy  sin, 
and  restore  and  promote  the  interests  of  holiness  ? 
Do  you  habitually  feel  and  act  out  the  same  senti- 
ments of  heart  toward  God,  toward  sin,  and  toward 
the  cause  of  universal  goodness,  which  Christ  dis- 
played  in  his  obedience  unto  death?  In  short,  is  your 
triumph  in  the  cross,  a  solemn,  reverential,  soul  aba- 
sing-, and  purifying  affection  ?  While  it  elevates  the 
mind  and  enraptures  the  heart,  does  it  kindle  your 
love,  gratitude,  devotion,  penitence,  and  every  grace 
and  virtue,  to  the  highest  pitch  ? 

If  so  let  me  invite  you  to  approach  with  cheerful 
confidence  to  that  sacred  ordinance,  which  some  of 
you  have  m  prospect,  the  next  Lord's  day  ;  an  ordi- 
nance, which  concenters  in  one  striking  point  of  view, 
all  the  high  discoveries,  all  the  surprising,  interest- 
ing objects,  which  the  cross  and  the  gospel  of  Christ 
set  before  us  !  With  what  mingled  emotions,  then, 
of  penitential  sorrow  and  grateful  joy  should  com- 
municants dravv'  near  to  the  altar  of  God  in  that  sac- 
rament I  W'ith  what  holy  triumph  should  they  there 
join  the  millions  of  glorified  spirits  in  heaven,  as  well 
as  the  church  universal  on  earth,  in  singing  the  nevT 
song  of  the  Lamb  that  was  slain  ! 

In  fine,  let  impenitent  sinners  look  on"  that  awful 
and  melting  spectacle,  the  bleeding  cross,  and  be 
struck  with  grief  and  sorrow  at  those  sins,  by  which 
they  practically  approve  and  join  with  the  persecu- 
tors and  murderers  of  their  Lord ! !  Let  professing 
christians  remember,  that,  as  followers  of  a  suffer- 


DAVID  TAPPAN.  99 

ing  yet  victorious  leader,  it  becomes  them  to  keep 
his  cross  constantly  in  view,  as  their  guide  and  pat- 
tern, as  their  comfort  and  glory  ;  and  thus  to  be 
cheerfully  travelling  towards  heaven,  in  the  same 
road  of  humble,  patient,  resigned,  heroic  virtue, 
which  their  Lord  has  trod  before  them.  Encom- 
passed on  every  side  with  so  great  a  cloud  of  wit- 
nesses,  with  the  Captain  of  our  salvation  at  our  head, 
*  Let  us  lay  aside  every  weight,  and  the  sin,  which 
doth  so  easily  beset  us,  and  '  let  us  run  with  patience 
the  race  that  is  set  before  us,  looking  unto  Jesus,  the 
author  and  finisher  of  our  faith  ;  who  for  the  joy  that 
was  set  before  him  endured  the  cross,  despising  the 
shame,  and  is  set  down  at  the  rieht  hand  of  the  throne 
of  God.' 


«  |5eHvatcbr«l  and  sttengtheii  tfee  thifigg  which  remain,  xhtx  ave 
ready  to  die."— Rev.  iii.  2 o 


A  SERMON. 

BY   THE   REVEREND 

MOSES  HEMMENWAY,  D.  D. 

JASTOR  of    a    church    in  wells,    district  of    MAINE. 

HACGAI  3.  5. 

7i>en  came  the  nuttrdof  the  Lord  to  Haggai,  the  prophet ^  scty'^ngi  ^^  it' time 
for  you,  0  ycy  to  dnveU  in  your  cieled  houses,  and  this  house  lie  waste? 
hUtr^^  therefore,  thus  saith  the  Lord  of  Host,  consider  your  toays. 

THE  reproof  and  admonition  contained  in  this 
passage  was  recorded  for  our  instruction.     iA.nd  that 
tve  may  make  a  right  application  and  improvement,  it 
is  lobe  observed  that  the  the  Jews,  to  whom  it  was 
sent,  were  newly  returned  from  captivity  ;  which  was 
a  punishment  inflicted  on  them  for  their  sins,  espe- 
cially for  their  idolatry,   and  neglect  of  the  ordinan- 
ces of  divine  worship.     It  should  then  have  been 
their  first  and  great  concern   to  take   effectual  mea- 
sures for  the  rebuilding  of  the  temple,  and  making 
provision   for  the  due  administration  of  these  ordi- 
nances—But, meeting  with  difficulty  and  opposition 
from  their  enemies,   they  were  too  soon  and  easily 
discouraged ;  And  though  they  had  not  determined 
finally  to  abandon  this  undertaking,  yet  they  seem 
not  to  have  been  sorry  that  they  had  so  fair  an  ex- 
cuse for  delaying  this  work  of  piety  ;  saying,  '  that 
the  time  was  not  come  that  the  Lord's  house  should 
be  built.'     This  gave  them  opportunity  to  provide 
themselves  fair,  commodious  habitations,  and  enjoy 
themselves  in  their  ceiled  houses,   when  they  had  so 


102  A  SERMON  BY 

much  reason  to  be  humbled  under  the  frowns  of  pro- 
vidence. For  this  their  improper  conduct,  the  pro- 
phet, in  the  name  of  God,  reproves  and  expostulates 
with  them  ;  and  admonishes  them  to  consider  their 
waj's.  And  the  admonition  may  also  be  seasonable 
and  instructive  to  us,  on  whom  the  ends  of  the  world 
are  come.  For  the  fault  here  reproved,  even  a  want 
of  zeal  for  the  house  and  worship  of  God,  and  an 
over  fondness  for  private  worldly  interests,  and  en- 
joyments, is  at  least  as  blamable  in  christians,  as  it 
ever  v/as  in  the  Jews. 

It  should  also  be  considered  that  the  temple  was 
a  type  of  the  church  of  Christ,  which  is  expressly 
stiled  the  house  of  the  living  God,  in  which  he  by 
his  spirit  dwells,  and  is  worshiped  in  spirit  and  truth. 
And  as  the  Jews  were  blamable  for  having  no  more 
zeal  for  the  rebuilding  of  the  temple  at  Jerusalem, 
tmd  being  so  easy  and  pleased  with  their  outward 
accommodations,  while  the  house  of  their  God  lay 
waste  ;  so  christians  are  no  less  to  blame  if  they  are 
unconcerned  when  they  see  the  church,  the  spiritual 
house  of  God,  in  a  decaying  and  ruinous  condition. 
It  is  not  then  a  time  for  them  to  regale  themselves  with 
the  pleasures,  and  immerse  themselves  in  the  cares 
and  amusements  of  the  world  ;  but  they  are  then 
loudly  called  by  God  to  consider  and  amend  their 
ways.     This  is  the  argum.ent  which  I  would  now 

endeavour  to  illustrate  and  inculcate  ;  In  pursuance 

of  which  design, 

First,  I  shall  shew  that  sometimes  the  church, 

the  spirital  house  of  God,  is  in  a  wasting,   decaying 

state  among  a  professing  people ;  and  point  out  some 

evident  tokens,  from  which  we  may  judge  when  this 

is  the  case. 

Secondly,  Enquiry  will  then  be  made  into  the 

causes  and  occaions  of  such  an  unhappy  state  ;  afte?* 

which. 


MOSES  HExMMENWAY.  103 

Thirdly,  I  shall  endeavour  to  shev/  that  when 
the  house  of  God,  or  the  true  interest  of  his  church 
is  apparently  decaying  and  sinking  among  a  people, 
they  ought  not  to  give  themselves  up  securely  and 
unconcernedly  to  their  worldly  pursuits  and  enjoy- 
ments, but  they  should  so  consider  their  ways  and 
state,  as  to  be  suitably  affected,  and  seek  and  apply 
proper  remedies,  or  means  of  redress. 

First.   That  the   church,   the  spiritual   house  of 
God  is  liable  to  decays,  and  sometimes  is  actually 
laid  waste,  will  not  perhaps  be  doubted  by  any.  Christ 
has   indeed  promised  to  take  care  of  his  church,  so 
that  the  gates  of  hell  shall  not  prevail.     He  will  al- 
ways, till  his  second   coming,  have  witnesses  to  the 
truth,    who  shall   hold    up   the  light  of  the    gospel 
in  the  world.     But  particular  churches  sometimes 
decay  till   they  become  extinct.     The  kingdom  of 
heaven  is  taken  from  them,   and,  as  a  just  punish- 
ment of  their  abuse  of  gospel  privileges,  the  candle- 
stick is  overset  and  removed.     When  the  living  and 
sound  members   of  churches  are    taken  away,   and 
the  breaches  are  not  repaired,   or  are  filled  up  with 
unsound    materials,    the   house  of  God   will    decay 
apace.     When  the  godly  cease,  when  the  faithful  fail, 
when  they  who  are  to  be  the   salt  of  the  earth,  and 
the  light  of  the  world  are  scarce  to  be  found  amonc 
nominal  christians,    it  may  be  expected  that  corrupt 
principles  and  practices  will  encrease,  and  that  what 
weak  remains  there  may  be  of  true  religion,  will  w^ax 
cold  and  be  ready  to  die.     It  is  the  presence  of  Christ 
in  his  churches,  by  the  influences  of  his  spirit,  which 
preserves  them  from  apostacy.     These  influences,  as 
we  learn  from  the  warnings  and  facts  recorded  in  the 
scriptures,  are  sometimes  so  withdrawn,  or  withheld, 
that  visible   churches   have   degenerated  into  syna- 
gogues of  Satan.     Infidelity,  and  gross  antichristian 
corruptions  of  religion,  have  rooted  out  true  christi- 
anity  fromthose  parts  of  the  world  where  the  appos- 


104  A  SERMON  BY 

ties  preached  and  overwhelmed  the  churches  whicli 
were  planted  and  watered  by  them.  These  houses 
of  God  ave  now  in  ruhis.  And  has  there  not  been  a 
great  falling  away  in  some,  if  not  all  of  the  protestant 
churches  ?  Yea,  have  we  not  reason  for  serious  ap^ 
prehensions,  that  the  house  of  God,  with  us,  is  going 
to  decay,  and  that  the  noble  vine  which  God  planted 
in  this  land  is  degenerating  into  the  plant  of  a  strange 
vine  ?  That  we  may  form  a  right  judgment  of  the 
state  of  religion,  and  the  signs  of  the  tim^s  as  res- 
pecting ourselves,  let  us  attend  a  little  to  this  inqui- 
ry, viz. 

When  a  people  professing  Christianity,  have  reason 
to  think  that  the  house  of  God  is  decaying,  or  that 
true  religion  is  in  a  low   declining  state  with  them  ? 

Here  it  must  be  remembered  that  Christ's  king- 
dom is  not  of  this  world.  The  true  interest  of  his 
church  does  not  consist  in  the  outward  prosperity  of 
its  members.  Though  we  have  reason  to  be  thank- 
ful when  the  churches  enjoy  outw^ard  peace  and  liber- 
ty, and  when  the  enemies  are  restrained  from  oppress- 
ing and  making  havock  of  them  ;  yet  the  building 
up  of  this  house  of  God  has  often  prospered  remar- 
kably, when  it  has  been  violently  battered  by  perse- 
cution. And  on  the  contrary,  it  has  often  gone  to 
decay  as  remarkably,  when  christians  have  enjoyed 
outward  peace  and  prosperity.  The  favor  of  the 
world  has  often  been  more  prejudicial  to  the  true  in- 
terests  of  religion,  than  open  oppression.  We  are 
not  to  doubt  in  deed,  but  that  those  partial  evils 
which  are  permitted  to  arise,  will  in  the  end  be  made 
subservient  to  the  true  interests  of  Christ's  kingdom. 
Y'^et  it  is  a  sad  omen  to  a  people,  and  an  awful  token 
that  their  glory  is  departing  from  them,  if  true  reli- 
gion appears  to  be  greatly  declining  among  them. 
And  this  we  must  judge  to  be  the  case, 

First.  When  churches  are  very  sensibly  dwindling^ 
and  there  is  but  a  small  number  who  make  a  credible 


Moses  hemmenway.         105 

profession  of  religion.  Though  no  wise  christian 
will  desire  to  have  churches  filled  up  with  such  as 
give  no  sufficient  evidence  to  a  judgment  of  charity 
of  their  sincerity  ;  yet  it  is  a  matter  of  great  joy  to 
all  who  have  the  interest  of  religion  at  heart,  when 
many  are  added  to  the  Lord,  and  his  church,  agreea- 
bly to  the  rule  of  the  gospel,  but  when  few  appear 
disposed  to  profess  their  faith  in  Christ,  and  give 
themselves  up  to  God  by  an  open  consent  to  the  gos- 
pel covenant,  it  is  a  sad  sign,  that  religion  is  in  a 
low  state  among  a  people,  and  the  house  of  God  is 
wasting.  So  also, 

Secondly,  When  corrupt  and  dangerous  errors  are 
taught  and  embraced,  or  at  least  favored  by  pro- 
fessors of  religion.  It  is  true,  christians  may  not 
well  understand,  or  be  mistaken  in  some  points,  and 
those  of  considerable  importance  ;  and  yet  hold  the 
head,  and  receive  spiritual  life  and  nourishment  there- 
from. But  when  the  faith  delivered  to  the  samts  is 
not  maintained  in  its  purity,  when  capital  doctrines 
of  the  gospel  are  not  regarded  as  of  much  importance, 
but  perhaps  are  called  in  question,  or  even  denied, 
when  the  minds  of  many  appear  to  be  leavened  with 
dangerous  errors,  especially  if  such  errors  are  not 
properly  noticed  and  reproved,  we  shall  have  great 
reason  to  be  alarmed  at  the  peril  of  the  times,  lest 
the  kingdom  of  God  should  be  taken  away  from  such 
a  people. 

Thirdly.     This  is  also  the  case,  when  the  ordinan- 
ces which   Christ  has  instituted  for  the  edification  of 
the  church,  are  not  duly  observed.    Some  who  would 
be  accounted  christians  have  a  low  opinion  of  the  or- 
dinances of  Gospel  worship,  and  are  very  slack,  ne 
ghgent,  and  earless   in  their   observance  of  them  • 
particularly  of  the  christian  Sabbath,  the  public  wor- 
ship of  God;  and  more  especially  the  Lord's  Supper 
H   christians  are  not  found  walking  orderly  and  dill- 

L3 


106  A  SEEMON  BY 

gently  in  these  ordinances  of  the  Lord,  it  is  a  sign 
that  both  the  power  and  the  form  of  Godliness  are 
sink  in  8:  verv  low. 

Fourthiy  When  the  awakennig,  converting,  sanc- 
tifying, quickening  and  comforting  influence  of  the 
gospel  and  spirit  of  Christ  is  not  visible  in  its  pro- 
per effects,  on  the  hearts  and  lives  of  those  who  attend 
on  the  means  of  grace,  this  is  a  great  evidence  that 
the  house  of  God,  or  his  church  is  decaying.  Un- 
less a  special  divine  blessir.g  attend  gospel  ordinan- 
ces, the  church  will  not  be  edified  by  them.  Unless 
the  Lord  build  the  house,  the  builders  will  labor  in 
vain.  After  Paul  had  planted,  and  Apollos  watered, 
it  Vv'as  God  v.'ho  gave  the  increase.  If  the  work  of 
conversion  be  at  a  stand,  and  sinners  appear  to  be 
rather  blinded,  and  hardened  under  those  means 
which  should  awaken,  and  lead  them  to  repentance  ; 
and  if  christians  do  not  find  their  graces  exercised^ 
quickened,  and  strengthened,  and  so  their  edificatioa 
promoted  in  and  by  tlieir  outward  attendance  on  or- 
dinances, have  v/e  not  reason  to  conclude  that  God 
is  withdrawing  his  gracious  presence  from  such  a 
people  ?  And  hovvcver  the  forms  of  religion  may  be 
decently  observed,  yet  the  power  of  vital  Godliness 
is  at  best,  weak  and  cold,  and  ready  to  fail.  I  shall 
only  add, 

Fifthly.  When  professed  christians  walk  disor- 
derly, unsuitably  to  their  heavenly  calling,  disho- 
noring their  profession,  by  a  barren,  loose  and  unho- 
ly conversation,  and  gospel  means  are  liet  used  for 
their  reformation,  we  may  be  sure  that  true  religion 
is  at  a  low  ebb.  If  scandalous  disorders  are  not  sea- 
sonably and  prudently  corrected,  they  will  be  likely  to 
increase  to  m.ore  ungodliness  in  a  rapid  progress.  If 
the  fruits  of  holiness  and  righteousness  are  not  found 
in  the  lives  of  professors,  but  they  walk  according 
to  the  course,  spirit  and  example  of  a  Vv^orld  lying  in 
wickedness,  their  making  a  profession  of  faith,    and 


MOSES  HEMMENWAY.  107 

attending  piinctualiy  the  externals  of  worship,  will 
be  no  sufficient  evidence  that  the  spiritual  house  of 
Xjod  is  not  in  a  wasting  ruinous,  condition. 

If  these  symptoms  of  danger  should  be  found  upon 
tis,  we  have  reason  to  be  alarmed,  and  not  delay  to 
seek  and  apply  proper  remedies  :  In  order  to  this, 
let  us, 

Skcondly.  Enquire  a  little  into  the  causes  or  oc^ 
casions  of  these  evils.  Whenever  a  professing  peo- 
ple sink  into  such  an  unhappy  dangerous  state  as  has 
been  described,  the  craft  and  the  malice  of  the  ene- 
mies of  the  church  have  doubtless  a  great  iitfluence 
in  the  matter.  But  these  could  not  prevail,  as  they 
often  do,  v/ere  it  not  for  the  fault  and  neglect  of  chris- 
tians ;  which  gives  their  adversaries  an  advantage 
against  them,  and  provokes  God  to  forsake  them,  and 
withhold  the  gracious  influences  of  his  sph'it,  to  re-> 
claim  them  from  their  apostacy,  and  heal  their  back- 
slidings. 

First,  The  enemies  of  the  church  are  many,  power 
ful,  crafty,  malicious,  and  restless  in  their  endeavors 
for  its  destruction.  Christ  rules  in  the  midst  of  his 
enemies.  And  were  it  not  for  his  protecting  presence 
in  his  church,  these  enemies  would  make  a  prey  of 
his  little  flock.  But  though  they  shall  not  prevail  so 
as  to  demolish  the  house  of  God,  which  is  built  upon 
the  rock  of  ages,  yet  the  enemy  is  sometimes  per-= 
mitted  to  make  havock.  As  a  roaring  lion,  he  some^ 
times  threatens  to  devour  the  church  by  those  per> 
secutions  which  have  wasted  it ;  and  sometimes  the 
crafty  old  serpent  winds  himself  into  its  bosom  im^ 
perceptibly,  and  as  he  beguiled  Eve  thro*  his  subtili. 
ly,  so  the  minds  of  christians  are  corrupted  from  the 
simplicity  which  is  in  Christ,  and  infected  with  the 
poison  of  dangerous  errors,  That  he  may  carry  on 
his  mischievous  devices,  he  knows  how  to  transform 
himself  into  an  angel  of  light;  and  his  ministers  al- 
so, though  inwardly  ravening  wolves,  or  crafty  foxes, 


108  A  SERMON  BY 

steal  into  Chrit's  fold  in  sheep's  cloathing,  making 
mischief  wherever  they  come.  The  world  also,  by 
its  evil  maxims  and  examples  ensnares  many,  who 
are  easily  enticed  to  walk  in  the  broad,  beaten  way, 
following  a  multitude  to  do  evil.  To  all  this,  we 
must  add  the  perils  which  the  church  often  -suiFers 
from  those  in  its  own  bosom,  who,  instead  of  promot- 
ing good  designs  and  essays  for  reformation,  are  a 
continual  clog  upon  them.  From  these  causes  the 
doctrines,  worship,  disciplineand  morals  of  christi- 
an societies  are  too  often  much  corrupted.  And  un- 
less the  vices  and  exertions  of  our  spiritual  enemies 
be  seasonably  and  earnestly  opposed,  the  evils  will 
make  a  swift  progress  to  a  total  apostacy.    *:iut. 

Secondly.  These  enemies  could  not  prevail  as  they 
often  have  done,  if  christians  by  their  own  fault  did 
not  give  them  an  advantage.  The  true  interests  of 
the  church  have  received  many  a  deep  w^ound  in  the 
li:;j'ise  of  professed  friends,  dy  their  imprudent 
neglects,  their  want  of  vigilance  and  zeal  in  counter- 
working the  devices  of  their  enemies,  they  have  in 
effect  co-operated  with  them,  in  defacing  and  shat- 
tering the  house  of  God. 

Among  the  chief  causes  of  the  decay  of  vital  god- 
liness, wx  may  mention  a  want  of  due  zeal,  for  the 
great  doctrines  of  the  gospel.  Many  christians  ap- 
pear to  be  but  weakly  established  in  their  religious 
principles.  Soundness  in  the  faith  seems  to  be  re- 
garded by  too  many,  as  a  matter  of  no  great  impor- 
tance. Gospel  holiness  is  founded  on  gospel  princi- 
ples. These  are  the  food  with  which  the  souls  are 
nourished  to  eternal  life.  By  these  the  divine  life 
in  the  soul  is  maintained  and  cherished,  through  the 
influence  of  the  Holy  Spirit,  who  is  the  Spirit  of  the 
Truth.  If  men  are  not  well  grounded  in  the  funda- 
mentals of  our  holy  religion,  it  cannot  be  expected 
that  their  temper  and  practice  wil.  be  much  influenced 
by  them.    Growing  christians  desire  and  relish    the 


MOSES  HEMMENWAY.  109 

sincere  milk  of  the  word.  If  our  food  be  corrupted 
with  unwholesome  mixtures,  it  may  be  expected 
that  our  health  and  vigor  will  decline.  If  churches 
do  not  hold  fast  the  form  of  sound  words  in  faith  and 
love,  the  house  of  God  is  not  only  defaced,  but  its 
foundations  and  pillars  are  weakened,  and  the  breaches 
will  be  likely  to  become  greater  and  more  dangerous, 
unless  they  be  speedily  healed.  The  unity  of  the 
spirit  ought  indeed  to  be  maintained  among  all  chris- 
tians w^ho  hold  the  rnaiu  principles  of  Christianity, 
however  they  may  differ  in  other  points,  iiut  we 
should  not  be  so  Catholic,  as  to  bear  any  doctrines, 
or  to  hear  without  concern  the  great  truths  of  our 
religion  denied,  or  called  in  question,  and  dangerous 
errors  maintained.  Churches  will  not  be  likely  to 
keep  the  faith  pure  and  undefiled,  unless  they  have 
the  zeal  to  contend  for  it,  against  those  who  corrupt 
the  word  of  God.  They  must  not  believe  every  spi- 
rit, but  try  them  whether  they  be  of  God. 

Another  great  cause  of  the  decay  of  christian  pie- 
ty, is  the  neglect  or  abuse  of  gospel  ordinances. — 
These  are  the  outward  and  ordinary  means  of  the 
building,  up  of  the  church  and  preserving  the  form 
and  power  of  religion.  If  the  Lord's  day,  which 
ought  to  be  kept  holy,  be  profaned  and  mispent  by 
idleness,  by  sinful,  or  unseasonable  employments 
and  amusements  ;  if  men  forsake  the  assembling 
themselves  for  the  public  worship  of  God  through 
sloath,  careless  indifference,  or  any  insufficient  reasons, 
if  they  do  not  give  a  serious  and  devout  attention  to 
the  religious  exercises,  but  suffer  their  minds  to  be 
occupied  by  vain,  worldly  and  sinful  thoughts,  when 
they  should  be  lifting  up  their  hearts  to  God  in  prayer 
and  praises,  and  hearing  w^hat  he  has  to  say  to  them 
in  the  word  preached,  considering  the  weight  andim^ 
portance  of  the  truths  of  religion,  mixing  them  with 
faith,  and  applying  them  to  themselves  for  their  edifi^ 
cation.     If  we  are  chiefly  attentive  to  the  beauties 


lia  A  SERMON  BY 

or  defects  in  the  composition,  the  language,  or  deli- 
very of  the  discourses,  rather  than  to  wait  on  God 
for  his  blessing  in  the  way  of  his  ordinance  ;  we  can- 
not  reasonably  expect  to  be  as  trees  planted  by  rivers 
of  water,  bringing  forth  their  fruit  in  season.  The 
good  seed  will  not  be  likely  to  be  fruitful  in  a  soil 
so  ill  prepared  for  it.  The  abuse  of  ordinances  tends, 
by  the  righteous  judgment  of  God.  to  render  men 
more  indisposed,  and  hardened,  against  receiving 
edification  from  them. 

The  neglect  or  undue  attendance  of  professors  oh 
the  ordinance  of  the  Lord's  Supper,  requires  to  be 
particularly  mentioned  among  the  causes  of  the  de- 
cay of  christian  piety.  How  many,  alas,  carelesly 
neglect  this  holy  ordinance,  which  if  rightly  used,  is 
by  the  blessing  of  Christ,  eminently  conducive  to 
the  edification  of  the  church  ?  And  are  not  many 
guilty  of  approaching  thereto  unworthily,  which  es- 
pecially if  securely  indulged,  is,  I  fear,  of  more  dan- 
gerous consequence  than  many  seem  to  be  appre^ 
hensive. 

This  leads  us  to  observe,  that  the  neglect  or  abuse 
of  the  ordinances  of  discipline,  for  the  removing  of 
scandals  which  may  arise  in  churches,  is  to  be  reck- 
oned among  the  causes  of  a  declining  state  of  religion. 
If  a  church  suffers  its  members  to  walk  disorderly 
without  reproving  them,  and  bearing  a  faithful  testi- 
inony  against  their  miscarriages,  disorder  will  be 
likely  to  spread,  and  become  more  malignant  in  con- 
sequence of  such  sinful  indulgence.  By  neglecting 
to  rebuke  an  offending  brother,  and  to  apply  gospel 
means  for  his  healing,  they  make  themselves  partak- 
ers with  him.  When  they  have  so  little  concern  for 
the  honor  of  the  christian  professibn,  and  for  the  souls 
of  their  brethren  who  have  fallen  to  their  wounding, 
it  must  greatly  provoke  Christ  to  withdraw  his  gra- 
cious presence  from  them.  If  church  members  do 
not  consider  and  watch  over  one  another  to  provoke 


MOSES  HEMMENWAY.  Ill 

to  love  and  good  works,  the  love  of  many  will  wax 
cold.  That  churches  may  shine  as  lights  in  the  world, 
they  will  sometimes  need  to  have  the  snuffers  of  the 
sanctuary  applied  to  them. 

A  neglect  of  the  religious  instruction  and  govern- 
ment of  families  is  also  to  be  reckoned  among  the 
chief  causes  of  the  decay  of  christian  piety.  Religious 
families  are  the  nurseries  of  the  church.  In  them 
the  materials  are  chiefly  formed  and  prepared,  with 
which  the  house  of  God  is  built  up.  If  christians 
w^ere  faithful  and  prudent  in  the  religious  instruction 
and  government  of  their  families,  the  churches  would 
doubtless  receive  desirable  and  hopeful  additions. 
But  when  family  religion  declines,  growing  apostacy 
will  be  the  natural  consequence.  I'he  rising  genera- 
tion will  be  likely  to  be  more  corrupt  than  the  pre- 
precceding  and  the  ruins  of  the  house  of  God  become 
more  dangerous  and  alarming.  The  reiigious  edu- 
cation of  children  is  too  much  neglected  by  many, 
who,  we  hope,  are  sincere  christians.  And  how 
many  by  thi?  neglect  have  laid  a  foundation  for  heart 
breaking  sorrow  to  themselves,  and  misery  to  tlfcir 
children  I 

May  it  not  also  be  mentioned  among  the  causes  of 
the  low  state  of  religion,  that  christians  are  no  more 
earnest  and  persevering  in  their  prayers  to  the  God 
of  all  grace  for  a  blessing  on  the  means  v/hich  are 
used  for  the  building  up  of  the  church,  and  for  the 
converting,  sanctify iiig  and  quickening  influences  of 
his  good  spirit.  The  interests  of  the  Redeemers  king-^ 
dom  should  lie  near  our  hearty  and  we  should  be 
much  concerned  to  see  the  enemies  of  the  church 
roaring  among  us,  setting  up  their  ensigns  and  tro- 
phies, making  such  unhappy  progress  in  battering 
and  undermining  the  house  of  God.  The  building 
up  of  the  church  is,  I  suppose,  commonly  an  article 
in  the  prayers  of  christians  ;  but  are  we  not  often  too 
cold  and  slight  in  our  supplications  for  so  important 


112  A  SERMON  BY 

a  blessing  ?  Should  we  not  be  instant,  and  humbly 
importunate  wiili  God,  and  give  him  no  rest,  as  die 
prophet  speaks,  till  he  arise  and  plead  his  own  cause, 
rebuke  and  scatter  his  enemies,  and  suffer  no  wea- 
pon formed  against  Zion  to  prosper  ?  Tnis  is  a 
blessing  for  which  he  will  be  enquired  of,  by  us.^ — 
But  he  hath  not  said  to  the  seed  of  Jacob,  seek  ye 
me  in  vain.  The  rebuilding  of  the  temple  was  ac- 
complished in  ansvrer  to  th'e  prayers  of  the  pious  Jews; 
and  it  is  in  answer  to  the  prayers  of  the  church  that 
Satan's  kingdom  is  to  be  destroyed,  and  the  kingdom 
of  Christ  built  up  and  enlarged. 

1  shall  only  add,  that  vrhen  christians  indulge  them- 
selves in  such  tempers,  and  such  a  conversation,  as  is 
contrary  to  the  rules  and  spirit  of  the  gospel,  in  spir- 
itual sloth,  carnal  security,  sensuality,  worldly  mind- 
cdness,  pride,  envying,  uncharitable  disaffection,  and 
contentions,  the  power  and  influence  of  religion  upon 
their  hearts  and  lives  will,  while  they  remain  in  such 
unhappy  frames,  be  likely  to  decay,  more  and  more,-- 
and  the  baneful  effects  will  become  more  visible,  con- 
tagious and  malignant.  Those  who  are  near  and 
conversant  with  them,  will  catch  infection  as  it  were 
from  their  breath,  and  be  corrupted  by  their  example  ; 
and  unless,  such  backslidings  are  speedily  healed,  the 
interest  of  true  religion  may  be  expected  to  decline 
in  a  rapid  progression. 

It  may  be  asked,  v^hether  the  particulars  which 
have  been  mentioned,  as  causes  of  the  decay  of  chris- 
tian piety,  are  not  rather  instances  of  that  evil  whose 
causes  are  enquired  for.  I  answer,  though  they  are 
indeed  instances  of  apostacy,  yet  they  are  also  causes, 
disposing  and  tending  to  further  and  -greater  evils  ; 
so  a  breach  made  upon  a  house,  causes  it  to  decay 
more  and  faster.  When  churches  begin  to  decline, 
and  fall  away  from  their  first  purity  and  love,  their 
strength  or  vigor  is  enfeebled,  and  their  enemies  gain 
a  great  advantage  to  make  further  and  more  danger. 


MOSES  HEMMENWAY.  lU 

uus  breaches,  and  break  in  upon  them  like  a  fiood  ; 
and  God  is  hereby  justly  provoked  to  suffer  their 
enemies  to  prevail  against  them — And  this  leads  us 
to  observe, 

Thirdly,  When  the  house  of  God  goes  to  decay, 
the  hand  of  his  holy  providence  is  to  be  acknowledg- 
ed in  such  a  dispensation.  '  Shall  there  be  evil  in 
a  city,  and  the  Lord  hath  not  done  it  ?^  A  visible 
decay  of  religion  in  any  place,  is  a  token  of  divine 
displeasure.  It  is  alv/ays  a  jiist  punishment  on  d 
people  for  their  neglecting  or  abusing  the  privileges 
of  the  kingdom  of  heaven.  God  will  not  forsake  us, 
unless  we  first  forsake  hini.  Though  he  is  sovereign 
in  the  exercises  of  his  mercy,  yet  he  never  visits  a 
people  in  a  way  of  judgment,  in  mere  sovereignty.  If 
He  withdraws  his  gracious  presence,  and  the  influ- 
ences of  his  spirit  from  them,  it  is  because  their  in- 
iquities have  separated  between  them,  and  their  God-» 
and  hid  his  face  from  them.  Free  grace  is  the  source 
of  all  our  blessings;  but  all  the  evils  with  which  we 
are  affected,  originate  with  ourselves.  If  a  people 
are  deprived  of  the  means  of  grace,  or  of  a  divine 
blessing  with  them,  it  is  their  sin  which  causes  God 
to  frown  upon  them. — We  now  proceed  to  the 

Third  Proposition,  viz. — When  the  house  of 
God,  or  the  interest  of  his  church  and  kingdom  is 
visibly  declining  among  a  people,  they  ought  not  to 
give  themselves  up  securely  to  their  worldly  pursuits 
and  enjoyments,  but  diey  should  so  consider  their 
ways  and  state,  as  to  be  suitably  afFected,  and  seek  and  ^ 
apply  proper  remedies  or  means  of  redress.  . 

AVhilewe  live  in  this  world,  a  competent  portion 
of  the  comforts  of  this  life  is  desirable;  and  it  Is 
not  only  lawful,  but  a  duty  for  christians,  according 
to  their  ability,  to  provide  things  honest  in  the  sight 
of  all  men.  And  they  may  enjoy  the  comforts  of  their 
vv-orldiy  conveniences,  and  use   the  world,  provided 

U 


114  A  SERMON  BY 

they  do  not  abuse  it.  The  fault  reproved  in  the  Je\vs> 
was  not  merely  having  houses  for  their  use,  but  sit- 
ting themselves  down  at  their  ease,  and  without  con- 
cern, in  their  elegant,  ornamented  seats,  (for  so  the 
words  in  the  original  are  explained  by  critics,)  while 
they  were  little  grieved  at  the  ruinous  state  of  the 
house  of  God.  We  may  in  kwful  ways  acquire,  pos- 
sess, and  enjoy  the  outward  blessings  of  providence ; 
but  our  affections  ought  always  to  be  set  on  things 
above.  The  kingdom  of  God  and  his  righteousness 
should  be  first,  and  chiefly  sought,  and  its  interests 
preferred  above  our  chief  joy.  And  when  true  reli- 
gion is  low  and  decaying  among  a  professing  people, 
it  is  peculiarly  improper  for  them  to  immerse  them- 
selves in  worldly  cares  and  amusements.  They  should 
be  deeply  affected  with  so  sad  and  dangerous  a  state. 
Serious  and  awakened  consideration  of  our  state  and 
"wa}s,  is  a  duty  to  which  we  are  loudly  called,  when 
the  days  are  evlL 

In  xh^  first  place ^  Let  us  consider  how  unfit  ii 
would  be  tor  a  people  professing  a  regard  for  religion? 
to  give  themselves  up  securely  to  the  cares  and  en- 
joyments of  this  world,  when  religion  is  evidently 
in  r.  low%  declining  state  among  them.  It  is  at  all 
times  very  unbecoming  a  professor  of  Christianity^ 
to  be  of  a  v/orldly  spirit,  fondly  indulging  the  lust  of 
the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life. 
But  this  is  peculiarly  unfit,  when  iniquity  abounds, 
and  true  piety  is  visibly  decaying.  It  shews  a  stupid 
insensibility  of  the  evil  and  danger  of  such  a  state,^  and 
a  disregard  of  the  certain  tokens  of  God's  great  dis- 
pleasure. And  it  has  a  most  direct  tendency  to 
prevent  men's  duly  attending  the  proper  means  of 
recovering  from  their  backslidings,  or  to  render  those 
means  ineffectual  to  produce  a  reformation. 

Let  it  then  be  considered,  that  whenever  religion 
declines  among  a  people,  sin  increases  and  prevails  in 
pqual  proportion.     And  there  is  no  evil  so  great  as 


MOSES  HEMMENWAY.  il5 

die  abounding  of  sin.  The  sorest  afflictions  in  this 
world,  are  not  so  much  to  be  dreaded.  Sin  is  the 
procuring  cause  of  all  other  evils,  and  while  it  reigns, 
3s  continually  increasing  in  its  malignity.  Ought 
we  not  then  to  be  affected  with  great  sorrow  and 
concern,  when  a  deluge  of  irreligion  a)>d  iniquity  is 
flowing  in  upon  us,  threatening  to  swallow  up  every 
thing  which  is  truly  good.  When  the  house  of 
God  is  defaced,  undermined,  and  apparently  sinking, 
and  his  enemies,  as  it  were,  carrying  all  before  them, 
ought  not  this  to  cool  our  ardor  in  pursuing,  and 
abate  our  relish  for  enjoying  the  things  of  the  world  ? 
Can  we  find  a  heart  to  solace  ourselves  in  these 
things,  when  the  cry  of  so  much  sin  and  guilt  is  loud 
against  us,  and  God  himself  is  incensed  against  us 
for  our  numberless  provocations.  The  Psalmist  was 
grieved,  when  he  saw  the  transgressors.  Rivers  of 
waters  ran  down  his  eyes,  because  men  kept  not 
God's  laws.  And  if  we  were  of  his  spirit,  we  should 
not  have  a  heart  to  be  much  pleased  with  any  of  our 
worldly  possessions  and  enjoyments,  when  so  bad  a 
spectacle  rises  to  our  view  on  every  side. 

And  as  the  sin  of  a  backsliding  people  is  very 
great,  so  it  iscertSLinthatGod  is  greatly  displeased  with 
them,  and  frowns  awfully  upon  them.  His  withdraw- 
ing his  sanctifying  and  quickening  influence,  and 
suffering  their  spiritual  enemies  to  prevail  to  such 
a  degree,  as  that  a  decay  of  vital  religion  becomes 
visible,  is  a  terrible  judgement ;  such  a  declining  state 
is  in  itself  very  sinful,  as  has  been  said.  It  is  also 
an  evidence  that  their  past  sins  have  been  very  dis- 
pleasing to  God,  since  he  lias  thereby  been  provoked 
to  leave  them  in  judgment  to  sink  into  such  an  un- 
happy, languishing  condition  ;  and  the  proypcation 
will  be  aggravated,  and  the  anger  of  God  fur^er  en- 
hanced, if  they  are  so  unaffected,  unconcerned  under 
such  a  frown,  that  they  could  be  content  to  live  as 
without  God  or  religion,  if  they  might  have  the  goo^ 


Il6  A  SERMON  BY 

things  of  this  Vv'orld  richly  to  enjoy.  Temporal  juclg= 
liients  are  not  so  much  to  be  dreaded  by  us,  as  for 
God  to  withdraw  the  influences  and  restraints  of 
his  grace,  and  leave  us  to  pine  away  in  our  sins,  to 
become  mere  cumberers  of  the  ground,  fit  only  to  be 
cut  dow^n  and  east  into  the  fire.  When  our  God, 
our  glory,  seems  to  be  about  to  forsake  us,  our  hearts 
must  be  stupid  and  hard  as  the  nether  millstone,  if  th6 
plain  tokens  and  evidences  hereof  do  not  awaken  us  ; 
our  worldly  accommodations  one  would  think  should 
give  us  little  pleasure  or  satisfaction  when  we  find 
the  house  of  God,  the  interests  of  his  kingdom  de- 
cayed, and  that  he  is  greatly  displeased  wdth  Us,  frown^ 
ing,  and  actually  inflicting  his  judgments  upon,  us; 
even  such  judgments  as  threaten  to  deprive  us  of 
these  privileges  which  ought  t?  be  most  dear  to  us. 

Must  it  not  be  very  displeasing  to  God,  w^hen  his 
professing  people  manifest  so  little  cencern  for  the 
honor  cf  bis  holy  name,  and  the  clearest  and  fullest 
revelation  which  he  has  made  of  his  glorious  and 
amiable  perfections  in  the  gospel.  When  the  power 
of  godliness  decays  so  as  not  to  appear  in  its  proper 
crTects  among  professors,  the  name  of  God  is  disho- 
nored, and  religion  is  exposed  to  the  contempt  of  its 
open  enemies.  Can  wx  then  be  easy  and  contented 
that  this  should  continue  to  be  the  case  with  us  ? 
And  will  not  a  holy  and  jealous  God,  regard  those 
with  great  displeasure,  who  are  so  bewitched  with  the 
idols  of  this  world,  as  to  slight  his  frowns,  and  be  un- 
concerned for  his  honor  ? 

I^ct  it  also  be  considered  of  ivhat  little  importance 
our  worldly  interests  and  enjoyments  are,  compared 
with  the  interests  of  our  immortal  souls  and  everlast- 
ing state.  What  should  it  profit  a  man,  if  he  should 
gain  the  whole  world,  and  lose  his  own  soul  ?  If  our 
souls  prosper,  it  is  a  matter  of  unspeakably  greater 
^oy,  than  the  increase  of  corn  and  wine.  A  christian 
in  a  right  frome,  ]>as  the  building  up  of  the  church 


MOSES  MEMMENWAY,  117 

soiiiiicli  at  heart,  that  he  cannot  but  greatly  rejoice 
while  it  goes  on  prosperously,  whatever  his  outward 
circumstances  may  be  ;  and  in  the  greatest  flow  of 
prosperity  he  would  be  restless  and  uneasy,  if  he 
found  true  religion  declining,  wickedness  and  impie- 
ty gaining  ground.  He  would  be  grieved  at  his 
heart,  to  see  the  souls  of  men  in  jeopardy,  entangled 
in  the  snare  of  the  devil,  and  led  captive  by  him  at 
his  will. 

When  the  house  of  God  lies  waste,  when  there  is 
a  prevailing  decay  of  piety  among  a  people,  theii' 
itate  h  i)ery  dangerous.  Many  seem  not  to  be  suffi- 
ciently sensible  of  this.  We  often  hear  the  low  state 
of  religion  spoken  of  A'ith  so  much  coldness  and  in- 
difference, as  show^s  that  they  are  not  alarmed  at  it. 
Apostacy  is  a  growing  evil ;  every  degree  prepares 
the  way,  and  opens  a  wider  breach  for  further  and 
greater  evils  to  rush  in.  Like  a  cancer  or  a  gangrene, 
it  will  naturally  spread,  and  become  more  dangerous. 
When  professed  christians  lose  their  relish  and  zeal 
for  religion,  and  sink  into  a  cold,  careless,  slothful, 
carnal  frame,  and  indulge  themselves  in  tempers,  and 
a  conversation  unbecoming  the  gospel,  the  inclina- 
tions of  corrupt  nature  will  gain  strength,  and  their 
power  and  resolution  to  resist  them  will  be  weaken- 
ed, the  good  spirit  of  grace,  by  whose  help  we  mor- 
tify the  deeds  of  the  body,  is  quenched  and  grieved. 
By  forsaking  God,  they  provoke  him  to  forsake  them 
more  and  more,  and  leave  them  m.ore  under  the  pow- 
er of  a  carnal  mind,  and  more  exposed  to  the  temp- 
tations of  Satan,  and  the  world,  and  less  under  the 
merciful  restraints  of  his  providence,  and  influences  of 
his  spirit.  We  need  not  wonder  if  corrupt  princi- 
ples and  practices  should  then  creep  in  fast,  and  pre- 
vail among  them,  and  the  enemies  of  true  religion 
gain  ground,  till  tl)e  candlestick  of  the  church  may 
at  length  be  overthrovrn,  its  light  extinguished,  and 
a  synagogue   of  Satan  built  up  on  its  ruins.     The 


U8  A  SERMON  BY 

church  of  Ephesus  was  warned  that  this  would  be  the 
consequence  of  leaving  their  first  love,  unless  they 
should  remember  whence  they  had  fallen,  and  repent 
and  do  their  first  works.  And  Christ  also  threatens 
the  lukewarm  Laodiceans,  that  he  would  spue  them 
out  of  his  mouth,  unless  they  should  become  zealous, 
and  repent.  •  These  threatenings  have  been  executed 
long  since  on  these  churches,  and  on  many  others,, 
and  they  arc  recorded  for  a  warning  to  us,  and  all  the 
churches. 

It  may  also  be  added,  that  if  we  are  content  to  let 
the  house  of  God  lie  waste,  provided  our  own  houses 
may  be  suffered  to  stand,  we  may  justly  fear  these 
11' ill  not  stand  very  safely  ;  but  the  curse  of  God,  and 
his  wasting  judgments  may  pursue  and  blast  us  in 
our  temporal  interests,  as  it  happened  to  the  Jews  in 
our  context,  as  a  punishment  for  want  of  zeal  for  the 
house  of  God. 

The  gracious  presenceof  God  is  in  his  church.  This 
is  the  house  or  temple  in  which  he  dwells  among  us. 
If  this  goes  to  ruin  among  us,  he  will  retire,  and 
prepare  him  a  habitation  in  another  place,  l^ut  w® 
to  us,  if  God  depart  from  us.  For  he  will  then 
avenge  the  quarrel  of  his  broken  covenant.  If  then 
the  power  of  godliness  appears  to  be  much  declining 
in  our  churches,  and  even  the  profession  of  it  gradu- 
ally failing,  have  we  not  reason  to  tremble  for  fear  of 
Gods's  judgments  ?  Is  such  a  state  to  be  rested  in  I 
Is  it  not  high  time  to  awake  out  of  our  sleep  ?  Shall 
v/e  compose  ourselves  to  rest  in  our  private  cabins, 
when  the  bottom  on  which  we  are  embarked  is  in  so 
much  danger  ? 

Such  a  state  of  carnal  security  in  the  pursuit  and 
enjoyment  of  the  things  of  the  world,  would  have  a 
direct  and  powerful  tendency  to  divert  christians  J rom 
giving  a  due  attendance  on  the  proper  means,  in  order 
to  the  healing  oj  their  backsUdings  ;  ajid  also  to  prevent 
the  good  effect  of  those  means  Vihich  may  he  used  with 


MOSES  HEMMENWAY.  119 

them  for  this  end.     We  ought  at  all  times  to  attend 
diligently  on  the  means  of  edification.      And  the  ne- 
glect of  them  is  doubtless  a  great  cause  of  the  spiritu- 
al decays  of  christians,  as  was  before  observed.     But 
when  religion  appears  to  be  declining,  they  who  de 
sire  a  revival  thereof,  should  awake  and  double  their 
diligence,  that  they  may  not  only  hold  fast,  and  main< 
tain,  and  strengthen  the  things  which  remain,  but  al- 
so recover  the  ground  which  had  been  lost.     They 
should  apply  themselves  in  great    earnest  to  the   use 
©f  the  means  proper  for  this  end.     But  this  we  shall 
never  do,    while  the  interests  and  enjoyments  of  this 
world  lie  so  near  our  heart,   that  we  are  more  con- 
cerned to  be  v/ell  accommodated  for  the  present  life, 
than  to  have  true  vital  godliness  maintained  and  ex- 
pressed in  its  power  by  ourselves  and  others.     We 
shall  not  seek  first  the  kina:dom  of  God  and  his  ri2:h- 
teousness,  while  our  affections  are  set  on  things  on 
the  earth.     And  the  means  which  may  be   used  by 
others  to  promote  a  reformation,  and  a  revival  of  re- 
ligion, will  not  be  likely  to  have  the  desired  effect  on 
those,   whose  minds  and  hearts  are  occupied   in   the 
the  pursuit  and  enjoyment  of  earthly  things,   till  the 
stream  of  their  affections  is  turned  out  of  that  wrong 
channel. 

Alas  !  how  little  do  many  of  us  sliew  forth  th^ 
praises  of  him  who  calls  us  out  of  darkness  into  his 
marvellous  light.  When  our  worldly  interest  suffers, 
we  are  tremblingly  alive  to  feel  it.  But  how  little 
are  we  concerned  at  the  declining  state  of  the  church  ,^ 
Surely,  they,  whose  treasures  and  hearts  cleave  to 
the  dust,  do  not  confess  by  their  actions,  that  they 
are  strangers  and  pilgrims  on  earth. 

If  any  think,  I  am  warm  upon  the  subject,  I  am 
so  indeed ;  and  would  humbly  ask,  is  there  not  a 
Cause  ?  When  the  state  of  our  churches,  and  the  as- 
pects of  providence  are  considered,  is  it  not  high 
time  for  those  who  think  our  religious  interest  oi 


120  A  SERMON  BY 

importance,  to  be  awakened  to  a  consiclcration  of  the 
things  of  our  peace  ?  What  is  most  to  be  feared,  is^ 
that  no  abldino'  impressions  will  be  made  on  the 
minds  of  those  who  most  need  to  have  these  things 
pressed  and  inculcated  on  them,  with  precept  upon 
precept,  and  line  upon  line. 

Let  U3  now  in  the  Second  place  attend  with  rever- 
ence to  the  admonition  which  speaketh  to  us  from 
heaven.  Thus  saith  the  Lord  of  hosts,  consider 
your  w^ays. 

The  i\)ays  of  man  in  scripture  commonly  signifies 
his  conduct  and  course  of  life  ;  it  also  signifies  his 
state  or  condition  whether  prosperous  or  adverse, 
^jafe  or  perilous. 

To  consider  our  ways  is  to  think  of  them  with  at- 
tention and  deliberation  This  is  to  be  done  in  or- 
der to  our  forming  a  right  judgment  of  our  conduct, 
character,  and  state,  and  that  we  make  suitable  re- 
ilections,  resolving  to  correct  w^hat  has  been  amiss 
and  supply  what  has  been  deficient.  Without  con- 
sidering  our  vvays  we  can  neither  proceed  in  the  way 
wherein  we  should  go,  nor  return  to  it  when  we  have 
swerved  from  it.  Pl  great  part  of  the  errors  of  men  are 
ow  ing  to  want  of  consideration. 

"We  ought  at  all  times  to  consider  cur  v/ays,  and 
walk  circumspectly  not  as  fools  but  as  wise.  For  it 
is  of  great  importance  to  ourselves  and  others  that  the 
Course  of  our  lives  be  set,  and  conducted  aright. 
Much  careful  attention  is  necessary  that  we  mis- 
take not  the  objects  we  are  to  aim  at,  or  the  means 
by  which  we  are  to  seek  for  them.  For  there  is  a 
way  which  seemeth  to  be  right,  but  the  end  there  of 
is  the  ways  of  death.  But  when  the  days  are  evil 
and  perilous,  when  religion  and  virtue  are  visibly  de- 
caying, we  should  consider  our  ways  and  state  with 
peculiar  concern,  that  effectual  means  may  imme- 
diately be  applied  to  remedy  or  check  the  growing 
©vils  !  particidarhs 


MOSES  HEMMENWAY.  12 i 

Let  us  consider  i^hat  our  ijiiays  hai3e  been  ;  whether 
we  have  done  what  we  ought  for  the  support  and  ad- 
vancement of  religion,  and  for  the  prevention  and  re- 
formation of  those  things  which  are  contrar}^  to  it,  or 
whether  we  have  been  in  any  measure  the  blameable 
causes  of  the  ruinous  state  of  the  house  of  God. — 
We  should  search  our  hearts,  and  try  our  ways,  that 
wx  may  be  duly  sensible  of  our  own  failings,  and  be 
humbled  for  them  with  that  godly  sorrow  which  shall 
work  repentance  and  reformation.  Has^our  conver- 
sation been  as  becomes  those  who  are  to  be  the  salt 
of  the  earth,  and  the  light  of  the  world  ?  Have  we 
been  steady  and  engaged  in  the  profession  and  prac- 
tice of  religion  ;  diligent  and  punctual  in  attending 
the  duties  of  worship,  public  and  private,  and  hav- 
ing our  conversation  in  the  world  agreeably  to  the 
rules  of  the  gospel^  in  simplicity  and  godly  sincerity  ? 
Have  we  walked  in  our  house  with  a  perfect  heart ; 
instructing,  governing,  and  leading  our  families  in 
the  way  they  should  go  ;  resolving  that  Ave  and  our 
houses  will  serve  the  Lord  ?  Have  we  done  our  duty 
for  the  propagation  of  christian  knowledge,  piety  and 
virtue,  and  the  suppression  of  ungodliness  and  wick- 
edness in  our  proper  sphere  ?  Thus  we  should  review 
our  past  temper  and  behaviour,  penitently  imploring 
forgiveness  of  whatever  has  been  amiss,  and  grace  to 
help  in  time  of  need.  We  should  so  think  on  our 
Vv^ays  as  to  turn  our  feet  into  God's  testimonies  :  mak- 
ing haste,  and  not  delaying  to  keep  his  command- 
ments. 

And  not  only  our  past  ways  should  be  considered 
and  revicwe<i  by  us,  but  also  the  way  and  course  of 
life  in  which  we  are  now  engaged ;  whether  we  find 
reason  to  be  satisfied  that  our  present  views,  tempers, 
and  pursuits  are  right.  If  we  do  not  take  pains  to 
know  ourselves,  what  manner  of  spirit  we  are  of,  our 
deceitful  hearts,  with  the  flatteries  of  friends^  will  bo 

15 


122  A  SERMON  BY 

apt  to  mislead  our  juclguient.    Are  we  now  sincere- 
ly and  resolutely  engaged  in  the  service  of  our  God 
and   Saviour,   and   in    advancing  his  kingdom    and 
righteousness   in   ourselves  and  others  ;    giving  up 
every  interest  and  pursuit    which  interfere  with  this 
great  object  ?  Are  we  absolutely  determined  to  lay 
aside  every  weight,  and  the  sin  which    doth  so  ea- 
sily   beset  us,   that  \vc  may   run  with  patience   the 
race  that  is  set  before  us  ;  having  no  fellowship  with 
the  unfruitful  works  of  darkness,  but  reproving  them, 
and  bearing  a  faithful  testimony   against  the   evils 
which  are  in  the   world  ?   Or   are  we  following  the 
multitude  in  the  broad  wa}  ,  conforming  to  their  evil 
examples,    principles,   and  spirit,  falling  in  w^itlf  the 
prevailing  degenerac}^,  or  at  best  resting  in  the  form 
of  godliness  without  the  power.     My  brethren,  we 
must  not  only  speak  in  favor  of  religion,  and  pray  for 
a  revival  of  it,  but  also  stir  up  ourselves  and  others 
to  be  workers  together  with  God  in  the  building  up 
of  his  church.    Our  love  to  religion  must  be.  not  in 
word  and  tongue    only,  but  in  deed  and  in  truth. 
When  irreligious,  antichristian   principles,    tempers 
and  practices  appear  to  be  gaining  ground,    and  the 
enemy  is  breaking  in  like  a  flood,  every  soldier  of 
Christ,  should  repair  to  his   standard.     He  who  is 
hot  for  him,  at  such  a  time,    is  •  against  him.     Let 
us   with   extraordinary   exertion  strive   to  stem   the 
wild  torrent  of  corruption,  and  kindle  up   to  a  holy 
flame,  those  sparks  of  heavenly  fire  which  may  lie 
buried  in  our  hearts,  like  embers  in  the  ashes  ready 
to  die.     Let  us  consider  our  ways,  vvhether   we  are 
now  conducting  ourselves  in   this  manner.     The  re- 
pairing of  the  house  of  God  is  not  likely  to  go  on 
•prosperously,  till  we  are  sensible  that  this  matter  be- 
longs  to  us,  and  arise,  come  forward  and  give  a  help- 
ing hand. 

We  must  therefore  consider  ivbat  way  or  line  of 
conduct  7,7  hereafter  io  he  pursued  by  us.     And  here 


MOSES  HEMMENWAY.  i23 

the  admonition  of  Christ  to  the  church  of  Ephesus, 
when  they  had  left  their  first  love,  is  equally  proper 
for  all  other  churches  in  a  similar  state.  ''  Remem- 
ber whence  thou  art  fallen,  and  repent  and  do  thy  first 
works.'  The  causes  of  apostacy,  some  of  which 
were  mentioned  under  the  second  head,  must  be 
guarded  against,  and  proper  antidotes  applied.  Par- 
ticularly, let  us  carefully  guard  against  and  counter- 
worlc  the  temptations  of  Satan,  and  this  evil  world, 
taking  to  ourselves  the  whole  armour  of  God  to  with- 
stand our  spiritual  enemies.  Let  us  cherish  a  deep 
sense  of  the  great  importance  of  the  doctrines  and 
precepts  of  the  gospel,  and  have  our  sentiments,  tem- 
per, and  manners,  formed,  as  it  were,  in  this  divine 
mould  ;  counting  all  things  but  loss  for  the  excellen- 
cy of  the  knowledge  of  Christ  Jesus.  Let  not  the  or- 
dinances of  gospel  worship  be  neglected  or  careless^ 
ly  attended.  Let  christians  consider  one  another  to 
provoke  to  love  and  good  works,  exhorting  one 
another  daily  while  it  is  called  to  day,  lest  any  be 
hardened  through  the  deceitfulness  of  sin.  Let  great 
care  be  taken  that  a  good  foundation  of  sound  doc- 
trinal knowledge  be  early  laid  in  the  minds  of  the  ri- 
sing generation,  and  that  they  be  instructed  to  give 
a  good  answer  to  every  one  that  may  ask  a  reason 
of  the  hope  that  is  in  them,  and  that  the  importance 
of  an  experimental,  practical  acquaintance  with  reli' 
gion,  be  much  inculcated  upon  them.  Let  christians 
strive  together  in  their  prayers  for  a  blessing  on  the 
means  of  grace,  that  the  kingdom  of  God  and  his 
righteousness  may  be  gloriously  advanced.  And 
finally,  if  it  be  our  desire  to  see  the  King  of  Saints 
ride  forth  triumphant  on  the  word  of  truth,  gnd  the 
pleasure  of  the  Lord  prospering  in  his  hand,  let  us 
cause  our  light  to  shine  before  men,  not  only  in  a 
profession  of  the  faith  delivered  to  the  saints,  but  also 
in  a  conversation  agreeable  to  such  a  profession,  that 
men  may  see  our  good  works,  and  glorify  our  Father 


i24  A  SERMON  BY  &c.  &c. 

who  is  in  heaven.  But  a  more  particular  detail  of 
rules  for  our  future  conduct  to  promote  a  revival  of 
religion  cannot  now  be  given.  And  indeed,  the  best 
rules  are  of  no  advantage,  unless  they  are  reduced  to 
practice. 

Arise  now,  O  Lord,  and  plead  thine  own  cause. 
Let  thine  enemies  be  scattered,  and  let  those  who 
hate  thee,  flee  before  thy  face.  Save  thy  people, 
bless  thine  inheritance,  feed  them,  and  lift  them  ijp 
forever.     And  let  every  christian  say— Amen» 


God^s  treating  every  man  agreeable  to  his  moral  cha- 
racter^ shonvn  to  be  consistent,  with  his  blessing 
the  seed  of  the  righteous,  and  cursing  the 
seed  of  the  wicked,^ 

A  SERMON. 


BY 


SETH  WILLISTON, 

PASTOR  OF    A    CONGREGATIONAL    CHURCH    IN   LISLEj 
STATE    OF    NEW-YORK. 


EZEKiEL,  xviii.  20. 

The  soul  that  sinnethy  it  shall  die:  the  son  shall  not  hear  the  iniquity  of  the 
father,  neither  shall  the  father  bear  the  iniquity  of  the  son  ;  the  righte- 
ousness of  the  righteous  shall  be  upon  him,  and  the  fwickedness  of  the 
nviched  shall  he  upon  him, 

TO  excuse  ourselves,  and  throw  the  blame  of  our 
sin  upon  some  other,  has  always  been  exceedingly 
natural  to  fallen  man.  Our  apostate  parents  early 
set  us  this  example.     We  have  a  natural  affection 


*  //  may  perhaps  strike  the  reader,  that  the  title  prefixed  to  this  ser^ 
mon,  embraces  more  than  the  text  from  ivhich  it  is  draivn.  The  author 
<u)Ouldjust  mention  the  reason  of  his  making  this  text  embrace  so  wide  a 
field.  He  had  held  up  in  his  public  discourses,  that  there  *was  a  connexion 
in  the  covenant  of  grace,  between  the  holy  faithfulness  of  parents  and  the 
fahation  of  their  children.  This  appeared  to  some  of  his  hearers,  incon- 
jistent  with  God*s  treating  every  man  according  to  his  own  character. 
What  he  had  advanced  upon  the  covenant  connexion  of  parents  and  children, 
*was  thought  by  some,  to  perfectly  clash  with  the  chapter  from  which  our 
text  is  selected.  The  author  was  particularly  requested  to  take  the  verse, 
'which  stands  as  the  foundation  of  the  following  discourse,  and  show  how 
it  could  be  reconciled  with  what  he  had  advanced  about  the  connexion  be^ 
iween  parents  and  children.  This  gave  rise  to  the  following  discourse^ 
md  the  particular  method  in  which  the  subject  is  treated 


126  A  SERMON  BY 

for  our  parents;  but  we  love  ourselves  supremely. 
We  had  rather  throw  blame  on  other  men,  than  on 
our  parents  ;  but  we  had  rather  throw  blame  on  them^ 
than  take  it  to  ourselves.  We  had  rather  make  our 
suffering's  and  miseries  the  fruit  of  their  sin,  than 
our  oivn. 

The  Jews,  who  were  carried  into  the  Babylonish 
captivity,  manifested  this  disposition,  in  an  eminent 
degree.     They  were  a  most  ungodly  generation,   as 
appears  by  the  description  given  of  them  in  the  pro- 
phecies of  Jeremiah  and  Ezckiel.     The  Lord,  by  the 
mouth  of  his  prophet  Jeremiah,  recounts  to  this  evil 
generation,  the  sins  of  their  fadicrs,  and   then   adds, 
'  And  ye  have  done  worse  than  your  fathers.'     And 
by  his  prophet  Ezekiel,  he  says  concerning  this  same 
generation,  '  They  are  impudent  children,  and  stiff 
hearted  and  most  rebellious.'  Their  extreme  w^icked- 
ness  was  represented  to  this  prophet  in  the  vision  of 
the  chambers  of  imagery.     It  is  clear,  that  there  ne- 
ver was  a  generation  in  Israel,  which  more  justly  de- 
served the  wrath  of  God  to  be  poured  out  upon  them 
■without  mixture  :   Yet,  as  is  common  for  the  greatest 
sinners,  they  were  for  getting  rid  of  all  the  blame. 
They  were  free  to  acknowledge,  that  their  fathers  had 
done  v/ickedly  ;  and  they  evidently  ascribed  all  those 
dreadful  judgments,  which  they  suffered  to  the  impie- 
ty of  theVr  fathers,  who  v/ere  nov/  in  the  grave.   Thus 
they  made  the  ways  of  God  unequal — unequal  in  pu- 
nishing the  innocent  children  for  the  sins   of  their 
wicked  fathers.     This  is  manifestly  what  they  meant 
by  using  that  proverb,  which  is  taken  notice  of  in  the 
beginning  of  this  chapter.     '  The  fathers  have  eaten 
aour  grapes,  and  the  children's  teeth  are  set  on  edge,' 
It  is  the  object  of  this  whole  chapter  to  refute  this 
false  notion,  to  set  the  divine  character  and  conduct  in 
a  fair  and  consistent  point  of  light,  ^nd  to  convince 
that  wicked  people,  that  they  were  suffering  for  their 
own  personal  sins.     Immediately  after  this  proverb 


SETH  WILLISTON.  l2T 

is  introduced,  it  is  added  with  a  solemn  emphasis, 
*  As  I  live,  saith  the  Lord  God,  yc  shall  not  have 
occasion  any  more  to  use  this  proverb  in  Israel.- 
They  never  had  any  just  occasion  to  use  this  proverb  ; 
if  they  had,  then  the  ways  of  God  were  once  unequal : 
but  this  cannot  be,  for  he  change th  not. 

In  the  fourth  verse  of  this  chapter,  we  have  stated 
to  us  this  important  truth,  which  is   a  fundamental 
principle  in  every  good  government,  especially  in  the 
perfect  government  of  God,  viz.   The  soul  that  sifineth, 
it  shall  die.     The  Lord  had  just  said,  '  Behold  all 
souls  are  mine  ;  as  the  soul  of  the  father,  so  the  soul 
of  the  son  is  mine.     The    consequence,    which   the 
Lordhimself  draws  from  this,  is   not,  that  therefore 
none  shall  die,   but  it  is,  that  no  one  shall  die  ex- 
cept the  soul  that  sinneth.     One  man   is  naturall}' 
as  near  to  God,  and  no  nearer  than  another.     There 
is  nothing  to  lead  him  to  be  more  pleased  with   one 
than  anotlier,  unless  it  be  that  his  character  is  bet- 
ter ;  and  there  is  nothing  to  induce   him  to  punish 
one   man,    in   distinction  from   another,  unless   his 
character  be  worse.     It   is  true,  that  God  dispenses 
grace  upon   one  sinner,  while  another  is  left  to  his, 
own  hard  heart ;  but  in  this  he  does  not  act  as  be- 
ing  partial    and    a  respecter    of    persons ;     for    he 
would,  no  doubt,  leave  the  one  he  takes,  and  take 
the  one  he  leaves,  if  the  good  of  the  universe  re- 
quired it.     In   forming  characters,   God   acts  as  a 
wise  and  benevolent  sovereign,  extending  grace   to 
whom  he  will,  and  hardening  whom  he  will ;  agree- 
able to  the  declaration  of  the  apostle  in  the   ninth 
chapter  of  Romans.    But  when  characters  are  formed, 
God  is  obliged,  as  a  holy  Governor,   to  treat   every 
t:reature  according  to  his  character,  i.  e.  according  to 
his  o\YT\  personal  conduct  and  temper  of  heart.    The 
sinner,  whose  heart  is  wholly  selfish,  must  be  a  hate- 
ful creature,  let  who  will  be  his  father;  while  the  saint, 
whose  heart  is  warmed  with  love  to  God,  and  whose 
life  is  after  the  example  of  Christ,  must  be  vievved  as 


128  A  SERMON  BY 

amiable,  though  he  might  have  had  for  a  father  one^ 
who  was  a  monster  in  wickedness.  This  truth  is 
clearly  illustrated,  to  the  honor  of  the  Holy  One  of 
Israel,  in  this  chapter. 

The  matter  is  thus  illustrated — First.  A  pious  man 
is  described  from  the  fifdi  to  the  tenth  verse.  It  is 
said  of  this  man,  '  He  is  just,  he  shall  surely  live.' 
Secondly.  This  man  is  then  supposed  to  have  a  very 
wicked  son,  whose  wickednes  is  described  from  the 
tenth  to  the  fourteenth  verse.  Of  him  it  is  said,  '  He 
shall  surely  die,  his  blood  shall  be  upon  him.'  Then 
the  matter  is  further  illustrated,  by  supposing  this 
wicked  son,  when  he  becomes  a  father,  may  have  a 
child  possessed  of  unfeigned  piety.  *  Now,  lo,  if  he 
beget  a  son  that  seeth  all  his  father's  sins  which  he 
hath  done,  and  considereth,  and  doth  not  such  like — 
he  shall  not  die  for  the  iniquity  of  his  father,  he  shall 
surely  live.' 

After  these  examples  are  stated  to  illustrate  God's 
impartial  justice,  in  treating  every  man  according 
to  his  own  and  not  his  fatber^s  or  his  son''s  character, 
then  the  truth,  which  had  been  stated  and  illustrated, 
is  once  more  reduced  to  a  general  proposition  in  the 
text  :  T/ie  soul  that  sinneth^  it  shall  die.  The  son 
shall  not  bear  the  iniquity  of  the  father^  neither  shall 
the  father  bear  the  iniquity  of  the  son  ;  the  righteous- 
ness oj  the  rigteous  shall  be  upon  him,  and  the  wicked- 
ness of  the  iviced  shall  be  upon  him. 

The    text  in  connexion  with  the   whole   chapter 
from  which  it  is  taken,  clearly  teaches  this  important 
DOCTRINE  : 

That  it  is  a  fixed  principle  in  the  government  of 
God,  to  distribute  rewards  and  punishments,  accord- 
ing to  the  personal  character  of  his  creatures. 

The  case  of  Jesus  Christ,  our  Mediator,  is  in  some 
sense,  an  exception  from  this  principle.  He  knew 
no  sin,  personally  ;  and  yet  he  was  made  sin,  i.  e.  an 
offering  for  sin.     He  deserved  no  pain,  but  was  wor- 


SETH  WILLISTON.  129 

thy  of  the  blessedness  of  heaven,  when  he  was  sweat- 
ing blood  m  the  garden,  and  when  he  was  dying  upon 
the  cross.     The  chistisement  of  our  peace  was  upon 
Imn,  and  with  his  stripes  %ve  are  healed.   He  was  num- 
bered with  the  transgressors  ;  for  he  bore  the  sin  of 
many.     This  was  a  new  and  wonderful  scene  in  the 
divine   government ;    yet  not    contradictory    to  the 
above  principle.     It  was  not  understood,   when  the 
Father  was  bruising  his  Son  and  putting  him  to  shame, 
that    he  designed  to  manifest  any  displeasure  with 
the  sinless  character  of  his  Son,   but  with  the  sin- 
ful and  hell-deserving  character  of  those,  for  whom  he 
voluntarily  consented  to  become  a  substitute.     Since 
the  stripes  laid  upon   Christ  were  not  designed  to 
manifest   the   least  displeasure    towards  him  ;    and 
seeing  it  was  his  choice,  that  these  stripes  should  be 
laid  upon  him,  to  answer  infinitely  important  purpo- 
ses in  the  kingdom  of  grace,  there  is  nothing  in  this 
matter,  which  does  by  any  means,  destroy  this  gene- 
ral principle^  that  God  will,  on  rendering  rewards, 
treat  every  one  according  as  his  own  work,  shall  be. 
The  truth  of  this  principle,  which  is  stated  in  the 
doctrine,  and  evidently  contained  in  the  text,  may  be 
proved.   1st.  From  scripture  declarations.  2d.  From 
God's  actual  treatment  of  moral  agents.      3d.  From 
the  very  nature  of  God  ;   and  4th.  It  may  be  argued 
from  the  necessity  of  this  principle,  in  order  to  the 
maintaining  of  divine  government. 

First.  The  principle  laid  down  is  capable  of  bet- 
ing proved  by  plain  scripture  declarations.  To  this 
point  is  that  passage  in  Gen.  18.  25.  '  That  be  far 
fi-om  thee  to  do  after  this  manner,  to  slay  the  righte- 
ous with  the  wicked ;  and  that  the  righteous  should 
be  as  the  wicked,  that  be  far  from  thee.  Shall  not 
the  judge  of  all  the  earth  do  right  ?'  There  is  a  pas- 
sage in  the  24th  chapter  of  Deuteronomy,  which  is 
still  more  to  the  point.  '  The  fathers  shall  not  be  put 
16  " 


130  A  SERMON  BY 

to  d^'dih  for  the  children  ;  neither  shall  the  chhldren 
be  put  todeathforthe  {NTclhers  ;  every  man  shall  be 
put  to  death  for  his  o'vn  sin.'  It  is  unequivocally  de- 
Glared,  Rom.  2.  6.  That  God  will  render  to  every 
man  according  to  his  deeds.  These  passages  perfect- 
ly accord  Vvith  the  text,  in  declaring  that  God  will 
treat  moral  agents  according  to  their  own  personal 
character. 

Secondly.   The  same  may  be  proved  from  God^s 
actual  treatment  of  his  rational  creatures.   Some  of  the 
angels  kept  not  their  first  estate  of  holiness,  but  left 
their  own  habitation  ;  these  were  all  immediately  cast 
cut  of  heaven,  and  are  reserved  in  everlasting  chains, 
under  darkness,  to  the  judgment  of  the  great  day. 
There  is  not  one  of  them  left  in  Heaven  :   but  the  an- 
gels who  remained  obedient,  ail  remain  in  the  pre- 
sence of  God.   While  Adam  kept  his  place,  he  dwelt 
in  paradise  and  enjoyed  the  divine  favor  ;    but  when 
he  rebelled,  he  was  cast   out.     All   men,  wdiile  they 
remain  in  their  rebellion,  remain  under  the  wrath  of 
God;  but  v;hen  they  return  unto  God,  he  returns  un- 
to them.     This  world  is  not  now  a  place  of  exact 
distribution  of  rewards  and  punishments  ;    yet  God 
has  often  so  conducted  the  kingdom  of  providence, 
as  to  clearly  show  forth  this  truth,  *  The  righteousness 
of  the  righteous  shall  be  upon  him,  and  the  w  ickedness 
of  the  wicked  shall  be  upon  him,'  i.  e.  the  righteous 
are  rew^arded  and  the  wicked  punished.  The  wicked 
children  of  godly  parents  have  met  with   a   dreadful 
overthrow,  as  in  the  case  of  Nadab  and  Abihu,  the 
sons  of  Aaron ;    Amnon  and  Absolom,  the  sons  of 
David  ;    the    sons  of  Eli,  and  others  :   and  the  pious 
children  of  wicked  parents,  have  met  with  divine  ap- 
probation, as  Abijah,  the  son  of  wicked  Jeroboam, 
and  Josiah,  the  son  of  impious  Amon.     But  howe- 
ver uneaqually  rewards  and  punishments  may  now* 
be  distributed,  we   must  remember,  that  no  one  is 
punished  more  than  his  iniquities  deserve,  and  there 


SETH  WILLISTON.  13rl 

is  a  day  coming,  when  every  thing  which  now  ap- 
pears disordered,  will  be  set  pefectly  right.  The 
judge  of  all  the  earth  will  gather  all  nations  before 
him,  and  divide  them  all  into  two  companies.  This 
separation  will  be  made  exactly  according  to  their 
personal  character.  There  will  not  be  one  rightoon^ 
soul  found  upon  the  left  hand  ;  nor  one  v>'icked,  un- 
Oioly  creature  on  the  right.  God's  actual  treatment 
of  moral  agents  at  the  day  of  judgment,  and  thence- 
^forward  through  eternity,  will  make  our  text  appear 
-most  strictly  true.  Tht::Jjply  angels  will  all  be  vrel- 
comed  to  Meaven,  as  their  eternal  abode  ;  the  %\)lcked 
<^/2^(?/^,  or  devils,  will  all  be  confined  to  helL  The 
saints,  i.  e.  the  holy  ones,  will  be  received  to  Hea^ 
-ven,  let  them  be  whose  children  they  will.  These, 
ttliough  once  defiled  with  sin  and  fit  for  destruction, 
having  now  obtained  redemption  through  the  blood 
of  the  cross,  are  prepared  unto  glory.  By  faith  they 
are  clothed  with  the  all-perfect  righteousness  of  the 
-Sonof'God.  While  on  earth,  in  a  state  of  probation, 
;they  obtained  through  grace,  a  holy  character,  and 
were  attempered  to  the  heavenly  world.  Heaven  is 
Aeir  purchased  inheritance ;  the  better  country  which 
•they. desired  while  tabernacling  in  the  fie  sli.  All  such 
^will,  without  a  single  exception,  be  raised  to  Heaven. 
And^Oh,  what  a  glorious  and  united  society  they  will 
;form  !  However  different  in  other  respects,  they  will 
^U  he  agreed  :in  supreme  love  to  God.  In  Heaven 
tbt^e  will jbe  neither  Greek  nor  Jew,  circumcision 
nor  Auicircumcision,  :Barbarian,  Scvthian,  bond  nor 
free;  but  Christ  will  be  all,  in  all.  It'will  be  no  matter 
where  they  were  born,  or  of  whom,  if  they  are  onlv 
born  from  above.  This  makes  them  all  iiieet  for  the 
Heavenly  inheritance.  What  if  they  were  some  of 
Ithem  allied rto  .wicked,  prayerless  families  on  earth, 
they  were  called  out  from  their  kindred,  by  the  dis- 
tmguishing  grace  of  God.  They  have  the'same  ho- 
Jy  father,  in  a. spiritual  sense,  as  the  children  of  the 


13i2  A  SERMON  BY 

most  pious  parents.  Their  wicked  parentage  is  for- 
gotten in  Heaven.  Christ  will  not  upbraid  them 
with  it,  since  they  did  not  follow  the  evil  example  of 
their  parents ;  but  forsook  all  to  follow  him.  They, 
personally,  are  holy.  This  will  make  them  forever 
lovely  in  the  eyes  of  God,  and  in  the  eyes  of  all  his 
holy  family. 

On  the  other  hand,  all  the  wicked,  at  the  day  of 
judgment,  will  be  turned  into  hell.  If  they  had  ever 
so  pious  a  parentage,  this  will  do  nothing  towards 
keeping  them  from  misery,  while  their  hearts  are  un- 
renewed. It  is  not  being  born  of  blood,  though  ever 
so  noble,  or  venerable,  but  the  being  born  of  God, 
which  prepares  for  Heaven.  The  piety  of  parents 
will  do  nothing  towards  procuring  the  wicked  an  ad- 
mission into  Heaven;  since  it  does  nothing  towards 
making  them  appear  lovely  in  the  sight  of  the  Searcher 
of  hearts.  It  rather  tends  to  set  off  their  impiety  in 
a  more  dreadful  point  of  light.  It  will  be  in  vain  for 
those,  whose  hearts  are  estranged  from  God,  to  plead, 
*  We  have  Abraham  to  our  father.'  If  they  piead 
this,  they  may  be  called  upon  to  show  in  their  lives 
the  works  of  Abraham.  The  wicked,  let  them  come 
out  of  ever  so  good  families,  or  churches,  are  all  fit- 
ted for  destruction.  They  are  attempered  to  such  a 
state  and  place  as  hell.  And  this  will  undoubtedly 
be  their  portion  for  ever  and  ever.  Thus  God  gives 
evidence  of  his  different  treatment  of  the  two  differ- 
ent characters  which  exist  among  his  creatures,  that 
he  is  influenced  by  no  partial  motives,  but  always 
judges  righteous  judgment. 

Thirdly.  If  God  did  not  reward  the  good  and  pu- 
nish the  wicked  according  to  their  personal  character, 
w^e  should  have  no  evidence  that  he  was  perfectly 
holy  ;  that  he  was  always  the  friend  of  holiness  and 
the  enemy  of  sin.  If  he  ever  approved  of  sin,  or 
frowned  upon  holiness,  he  would  ruin  his  character, 
as  a  holj%  sin-hating.God-     If  sin  were  any  less  odi- 


SETH  WILLISTON.  133 

ous,  because  it  existed  in  the  heart  of  David's  son,' 
than  though  it  existed  in  the  son  of  Saul,  then  it  is 
not  sin  which  the  Lord  hates.  If  holiness  were  any 
less  lovely  to  him,  when  it  appeared  in  the  heart  of 
Abijah,  the  child  of  Jeroboam,  the  son  of  Nebat,  than 
when  it  appeared  in  the  heart  of  Isaac,  the  son  of 
Abraham  and  Sarah,  those  dear  friends  of  God,  then 
it  will  follow,  that  it  is  not  holiness,  but  something 
else  which  he  loves.  And  if  this  be  the  case,  we 
have  no  evidence,  that  Jehovah  is,  as  he  is  often  stiled, 
'  the  Holy  One  of  Israel.'  From  the  holiness  of  the 
Deity,  we  might  safely  infer,  that  he  would  distribute 
rewards  and  punishments  according  to  personal  cha- 
racter. If  holiness  be  the  very  thing  which  God  loves, 
then  the  same  degree  of  holy  affection  will  appear 
equally  lovely,  let  it  be  discovered  where  it  will.  If 
it  were  possible  that  holy  affection  could  spring  up 
in  the  heart  of  the  devil,  God  would  love  it ;  but  it 
is  acknowledged,  that  he  could  not  reward  it,  unless 
the  devil  could  be  brought  into  union  with  the  iVledi- 
ator  :  because  the  law  has  no  rewards  for  any  thing; 
short  of  perfect  obedience.  But  the  idea  which  we 
wish  to  make  plain,  is  this,  that  holiness,  being  a  dis- 
position to  embrace  the  glory  of  God,  and  the  best 
good  of  his  family,  is  in  itself  considered,  an  amiable, 
even  the  most  amiable  quality,  which  a  moral  agent 
can  possess,  and  is  that  which  the  Holy  one  of  Israel 
cannot  but  love,  whenever  he  discovers  it.  On  the 
other  hand,  sin,  which  is  a  disposition  to  prefer  one's 
self  above  God  and  all  his  kingdom,  is  a  hateful  dis- 
position, let  who  will  possess  it ;  therefore,  God  and 
all  the  friends  of  the  universe  must  loath  such  a  frame 
of  heart.  If  the  Lord  be  a  God  of  truth,  then  we 
rest  satisfied  that  he  will  treat  his  creatures  so,  as  to 
express  the  real  feelings  of  his  heart,  since  he  is  per- 
fectly independent,  and  can  be  laid  under  no  restraint. 
This  will  lead  me  in  the 

Fourth  Place,  to  prove,  that  it  is  a  fixed  princi- 
ple m  the  government  of  God,  to  distribute  reward^ 


134  A  SERMON  BY 

and  puniislimerils  accordiiif^  to   the  personal  eharac= 
ier  of  his  creatures,   froni  the  absolute   ?ieccssify  of 
ihits  principle,  in  order  to  the  maintenance  of  divine 
igovcrnment.     It  becomes  tlie  Most  High,   not  only 
to  discern  between  the  precious  and  the  vile,  as  a  mo. 
;ral  Agent ;    but  actually  to  treat  characters  accord- 
ing to  truth,  as  he  is  the  rnoral'Governor  of  the  world. 
It  becomes  him,  to  take  the  most  watchful  care  of  the 
interests  of  his  extensive  and  eternal  kin^-dom.   Thi^ 
will  Ictid  him  to  manifest  his  approbation  of  the  righ- 
teous, who  are  promoting  the  perfection  and  glory  of 
liis  kingdom.    This  will  lead  him  to  frown  on  all  the 
incorrigible  enemies  of  his  government.     It  becomes 
him  to  take  the  most  particular  care,    that   there  be 
no  innocent  creature  condemned,  and  also,  that  there 
be  not  a  single  guilty  one  cleared.     If  this  principle 
should  once  be  departed  from,  the  basis  which  sup- 
ports divine  government  would  be  removed,  and  tlie 
throne  of  God  would  shake,  so  that  nothing  could 
again  give  it  stability.     If  God  should  once,  a  single 
•once,  appear  the  friend  of  sin,  and  the  enemy   of  ho- 
liness, his  character  and  government  would    be    so 
eilectually  ruined,  that  nothing  could  retrieve  them. 
No  wonder,  therefore,  that  Abraham  said,  '  That  be 
far  fi'om  thee,  that  the  righteous  should   be  as  the 
v/icked  I  shall  not  the  Judge  of  all  the  earth  do  right  ?' 
And  God  declares  to  Moses,  that  he  will  by  no  means 
clear  the  guilty.   It  being  knov/n  that  this  is  an  estab- 
lished principle  in  the  government  of  God,  to  treat 
every  man  according  as  his  work  shall  be,   and   not 
according  to  the  v/ork  of  his  father,    or   child,   it  is 
calculated  to  make  us^stand  in  awe,'aTid  not  sin  ;   it  is 
calculated  to  make  us  feel  the  necessity  of  our  engag- 
ing in  the  4^rcat  business  of  religion,  each   one  for 
hlmsclj,     '  For  we  must  all  appear  before  the  judg- 
ment seat  of  Christ,  that  ^'■ifu';;y  one  may  receive  the 
things  done  in  his  body,  according  to  that   he   hath 
diO'?,^.^  v/hether  it  be  s:Qod  or  bad. ' 


SETH  WILLISTON.  1J5 

Thus  far,  brethren,,  you  see  the  charaeter  of  God, 
i^  his  treatment  of  the  righteous  and  the  wicked, 
shines  forth  with  resplendent  brightness.  If  provi- 
dence  permit,  we  shall  endeavor  in  another  discourse, 
to  remove  out  of  the  way  a  difFiculty,  which  arises  in 
the  minds  of  some  to  cloud  this  brightness,  in  the 
mean  time,  let  us  attend  to  an  inference  or  two,  sug- 
gested by  this  part  of  our  subject. 

First,  We  infer  the  absolute  necessity  of  regene- 
ration.    The  human  character   is,  by  nature,  totally 
bad.     In  us,   that  is,  in  our  flesh,  there   dwelleth  no 
good   thing.      Because    the    carnal   mind  is  enmity 
against  God,  therefore  they  who  are  in  the  flesh  can^ 
not  please  God.  God  cannot,  consistently  with  his  ho- 
liness, reward  a  bad  character^  though  he  may,  through 
grace,  reward  a  very  ill  deseri)ing   creature.     It  is  a 
fixed  principle  both  under  the  covenant  of  works  and 
of  grace,  to  reward  every  man  according  to  his  works, 
God  will  not   on   any  plan,  pardon,  justify   and  re- 
ceive to  glory  those  whose  hearts  remain  at   enmity 
with  him.     Except  we  are  born  again,  i.  e.  become 
possessed  of  an  entirely  new  character,  we  cannot  see 
the  kingdom  of  God.     A  profession  of  religion,  and 
a  visible  standing  in  the  church   of  Christ,    will  not 
secure  to  us  a  place  in  the  kingdoni  of  glory,  because^ 
this  may  be  widiout  the  least  alteration  in  our  charac- 
ter.    We  may  say   Lord,  Lord,  and  yet  not  do    the 
things  which  he  commands  :   but  he  that  is  born    of 
God  doth  not  commit  sin,    that  is,    if  his    heart  is 
changed,  his  life  will  be  also.     Let  us  lay  it  to  heart, 
that  as  certainly  as  God  is  holy,  he  will  not  bestow 
the  rewards  of  eternity  oa  any  but  new  creatures. — 
The  change  must  be  radical ;  old  things  must  pass 
away,  behold  all  things  must  become  new.  No  change 
in  the  life,  which  does  not  fiow  from  a  real  chanjre  of 


the  heart,  will  be  of  any  avail.  A  selfish  man,  with  a 
reformed  life,  is  still  a  Vad  man  in  the  sight  of  Him, 
who  seeth  things  as  they   are.     As  judgment    is  try 


136  A  SERMON  BY 

pass  on  men  at  the  great  day,  according  to  their  deeds 
done  in  the  body,  i.  e.  their  characters  formed  in  this  ' 
world,  and  as  men  are  afterwards  to  remain  filthy  or 
holy,  as  they  ^lall  then  be  found,  it  will  follow,  that 
totally  depraved  creatures  must  be  born  again  in  this 
world,  or  never  see  heaven. 

Secondly.  If  the  character  of  God,  and  the  principles 
of  his  government  have  been  rightly    stated   in    the 
preceding  discourse,  then  Christ  is  the  only  hope   of 
our   fallen  v^orld.      We  are  all  completely  depraved. 
Without  Christ  crucified,  there  would  not  be  one 
good  character  among  our  whole  species.     Of  course, 
without  Christ,  none  could  have  been  rewarded  with 
eternal  life.     It  is   through    the   infinite    attonement 
made  by  the  son  of  God,  and  at  his  request,  that  the 
Holy  Spirit  is  given  to  alter  the  character  of  sinners, 
and  cause  them  to  become  saints.      This  new'  formed 
character  is  preserved  and  perfected  in  Christ  Jesus  ; 
and  when  it  is  rewarded  with  eternal  life,  it  is  with  a 
rew^ard,  not  of  debt,  but  of  grace,  through  the  divine 
attonement.     The  saints,  even  when  they  shall  be  re- 
ceived up  to  glory,  will  be,  in  themselves  considered, 
ill-deserving,  for  they  have   broken   that  holy   law, 
wdiich  threatened  eternal  punishment  against  the  least 
transgression.     An  eternity  of  future  obedience  will 
not  satisfy  for  one  past  act  of  disobedience  ;  therefore, 
the  reward  of  sinners,  redeemed  from  iniquity,  must 
eternally  be  a  reward  not  of  debt,  but  of  grace  :   And 
this  reward  of  grace  can  be  consistently  bestowed,  in 
no  other  way,  but  through  the  meritorious  death  and 
prevalent  intercession  of  the  Lord  Jesus  Christ.     It 
is  certain,  that  in  rew^arding  the  saints,  the  judge  will 
manifest  his    approbation  of  that  character,  which 
through   grace,  they  acquired  in   this  world,  for  he 
will  say  to  each,  when  he  bestows  the   rewards  of 
eternity  upon  him.   '    Well  done  good  and    faithful 
servant;    thou  has  been  faithful  over  a  few^  things,  I 


SETH  WILLISTON.  137 

will  make  thee  ruler  over  many  things  ;  enter  thou  inl 
to  the  joy  of  thy  Lord.'  But  the  kingdom  of  heaven 
is  something  infinitely  better  than  the  best  saint  de- 
serves. He  really  deserves  his  portion  in  hell ;  but 
he  is  fitted  for  heaven,  and  there  he  v^ill  assuredly 
dwell,  since  the  blood  of  Christ  cleanseth  from  all 
sin.  Through  Christ,  God  can  bestow  a  reward  on 
the  ill'deservingi  but  not  upon  the  unholy-  In  be- 
stowing  rewards,  God  will  invariably  treat  men  ac- 
cording to  their  personal  character^  but  not  always 
according  to  their  personal  desert.  And  it  is  wholly 
owing  to  our  union  with  Christ,  that  we  arc  not  all 
treated  according  to  our  ill- desert. 

Thirdly,  In  the  light  of  this  subject,  we  learn  the 
true  meaning  of  the  declaration—'  God  is  no  respect- 
er of  persons.'  It  undoubtedly  means,  that  in  distri- 
buting rewards  and  punishments;  God  treats  men  ac- 
cording to  w^hat  they  are,  and  not  according  to  what 
they  are  not.  Of  a  truth,  said  Peter,  I  perceive  that 
God  is  no  respecter  of  persons  ;  but  in  every  nation, 
he  that  fearcth  him,  and  worketh  righteousness,  is 
accepted  with  him.  They  who  fear  God,  and  v/ork 
righteousness  are  accepted  with  him,  let  them  be 
Jews  or  Gentiles,  rich  or  poor,  bond  or  free,  male  or 
female,  the  children  of  pious  or  impious  parents  ;  it 
makes  no  diifereace  ;  it  is  their  character  w^hich  the 
Holy  One  of  Israel  regards.  He  does  not  despise  the 
poor  because  he  is  poor  ;  nor  does  he  despise  the 
slave  any  more  than  his  master.  If  the  slave  fears 
God,  he  will  be  accepted,  and  the  master  if  he  does 
not,  will  be  condemned.  External  condition  has  no 
influence  upon  the  Judge  of  all  the  earth.  He  always 
judges  righteous  judgment.  He  neither  respects  the 
person  of  the  rich,  nor  of  the  poor.  We  shall  not  be 
rewarded  or  punished,  according  to  the  character  of 
our  parents,  or  of  our  children,  but  exactly  accord- 
ing to  our  ow^n.  *  The  righteousness  of  the  righteous 
shall  be  upon  him,  and  the  wickedness  of  the  wicked 

IT 


13B  A  SERMON  BY 

shall  be  upon  him.  What  can  be  more  impartial  thaii 
such  conduct.  ?  In  view  of  this  we  can  see,  that  of  a 
truth  God  is  no  respecter  of  persons. 

We  cannot  dismiss  this  part  of  our  subject,  with- 
out remarking  upon  a  very  common  abuse  of  the  dec- 
laration,   *  God  is   no  respecter  of  persons.'     This 
passage  has  been  abundantl}^  urged  to  disprove  the 
sovereign   dispensation  of  drvine  grace.     But  this  is 
an  entire   misapplication  of  this  scripture.     Take  a 
view  of  the  place  were  it  occurs  iru  the  10th  chapter 
of  Acts.     Peter  says,    I  perceive,    that   God  is  ne 
respecter  of  persons  ;   because  that  in  every  nation, 
he    who  feareth  him  is   accepted.     He  did  not  say, 
I  perceive  God  is  not  a  respecter  of  persons,  because 
he  hath  bestowed  no  more  grace  on  Cornelius,  than 
on  other  Gentiles.     This  he  certainly  had  done,  else 
Cornelius  would  have  been  no  better  than  other  Gen- 
tiles :  for  naturally  there  is   no  difference  ;   and  it  is 
by  the  grace  of  God,  that  the    saints   have   become 
saints.     But    Peter    learned  the   impartiality  of  the 
Divine  being,  from  finding  that  he  was  pleased   with 
and  accepted  all  the  righteous,    let  them    belong  to 
what  nation  they  v/ould.     In  bestowing  regenerating 
grace  on   unholy  creatures,  God  has  no  revealed  rul<i 
by  which  he  is  governed.     Concerning  this,  he  says, 
I  will  have  mercy  on   v»^hom  1   will    have  mercy. — 
Therefore,  it  is  impossible  for  us  to  tell  from  any  thing 
w^hich  we  discover  in  sinners  befcrchand,  who  will  re- 
ceive this  grace.     But  bestoiving  rewards  is  a  differ- 
ent  thing  from  bestoivi/ig  grace.     By  knowing  the 
character,  we  can  know  before  hand  whether  a  bles- 
sing or  a  curse  awaits  him  :   for  God  will  reward  eve- 
ry one  according  as  his   work  shall   be.     Grace   is 
employed  in  forming  men's  characters  anew,  and  im- 
partiality, or  judging  without  respect  of  persons,  is  an 
equal  or  just  treatment  of  characters,  which  are  al- 
ready formed.     From  the  text  which  we  have   been 
considering,  we  see  that  it  is  a  fixed  and  eternal  prin- 


SE^JTH  WILLISTON.  13^ 

ciple  with  the  Supreme  Ruler,  to  treat  every  creature 
in  the  universe  according  to  his  own  personal  charac- 
ter. God  is  a  Sovereign,  a  Holy  and  wise  Sovereign 
in  dispensing  grace,  but  this  does  not  infringe  at  all 
upon  his  impartiality.  There  is  a  constellation  of 
glorious  attributes  in  the  Godhead.  They  are  all 
harmonious.  God  is  light,  and  in  him  there  is  no 
darkness  at  all.  Let  us  become  godly,  and  we  shall 
discover  great  beauty  in  the  divine  character.  Even 
those  things,  which  had  been  most  disgustful,  be- 
come  precious  to  such  as  are  taught  by  the  spirit. 

Fourthly,  Learn  from  this  subject  how  much  it  con- 
cerns every  one  to  see  to  it,  that  he  has  religion. 
Every  man  must  give  account  of  himself  to  Godo 
Our  living  in  a  christian  land  will  not  save  us  ;  nor 
will  our  living  in  a  christian  family  save  us.  We 
may  be  closely  united  with  christians,  even  so  as  to 
lie  in  their  bosom  ;  yet  if  we  are  not  ourselves  united 
to  Christ,  we  shall  be  perfectly  unsafe,  when  we 
stand  before  that  Judge^  who  saith,  '  The  soul  that 
sinneth,  it  shall  die,"^ 

It  is  an  important  question  for  each  one  to  put  to 
himself,  Am  I  a  christian  ?  Am  I  possessed  of  the 
spirit  of  Christ  ?  Do  I  walk  in  him,  and  do  \  trust  in 
him  for  salvation  ?  *  He  that  believeth  shall  be  saved, 
and  he  that  believeth  not  shall  be  damned.' 


A  SERMON. 


SETH  WILLISTON, 

tASTOR  QF    A    CONGREGATIONAL    CHURCH    !N    LISLE^ 
STATE    OF    NEW-YORK. 


EZEKiEL,   xviii.  20. 

*TI:e  soul  that  smneth,  if  shall  die:  the  son  shall  not  bear  the  iniquity  of  th& 
father,  neither  shall  the  father  bear  the  iniquity  of  the  son  ;  the  righte- 
ousness of  the  righteous  shall  be  upon  him,  and  the  wickedtuss  of  thz 
luicked  shall  he  upon  him, 

IN  the  preceedin,^  discourse,  the  text,  in  connex- 
ion with  the  whole  chapter,  was  explained,  and  this 
was  the  doctrine,  which  appeared  to  rise  out  of  it  ; 
viz.  That  it  is  a  fixed  principle  in  the  government 
of  God,  to  distribute  rewards  and  punishments  ac- 
cording to  the  personal  characters  of  his  creatures. 

The  justice  of  this  procedure  commends  itself  to 
every  man's    understanding.     If  this   be  uniformly 
God's  manner  of  dealing,  then  we  can  all  see,  that  God 
is  light,  and  that  in  him,  there  is  no  darkness  at  all. 
But  in  the  view  of  som.e,  this  bright  light  is  darkened 
by  the  declaration,   which  the  Lord  makes  in  the  se- 
cond commandment ;   '  For  I  the  Lord  thy  God  am 
a  jealous  God,  visiting  the  iniquity  of  the  fathers  up- 
on the  children,  unto  the  third  and  fourth  generation 
of  them  that  hate  me  ;  and  showing  mercy  unto  thou- 
sands of  them  that  love  me  and  keep  my  command^ 
ments.'    This  passage  seems  to  connect  with  the  evil 
character   of  the   parent,   a  curse  on  his   children  ; 
and  on  the  other  hand,  there  is  a  blessing  for  the  seed 
of  the  righteous.    I  shall  not  attempt  to  explain  away 
this  plain  meaning  of  the  passage,  on  which  the  ob- 


142  A  SERMON  BY 

jection  is  founded  ;  but  am  willing  to  acknowledge, 
that  there  are  very  many  passages  in  the  bible,  which 
most  clearly  express  this  connexion  between  pa- 
rents and  their  children,  both  as  it  respects  the  friends 
and  the  enemies  of  Christ.  I  am  also  willing  to  own, 
that  I  have  publicly  taught,  that  God's  covenant  with 
Abraham  (which  has  now  come  on  the  Gentiles)  in 
which  he  engaged  to  be  a  God  to  him,  and  his  seed 
after  him  in  their  generations,  should  be  understood 
to  mean,  that  the  Lord  will  be  a  God  to  the  children 
of  believers,  in  the  same  sense,  that  he  is  their  God, 
provided  they  bring  up  their  children  in  covenant 
faithfulness.  It  has  been  asked,  how  can  this  be  re- 
conciled with  the  18th  chapter  of  Ezekiel,  and  espe- 
pecially  with  the  verse,  which  has  been  chosen  for 
our  text  \  How  can  it  be  true,  that  the  son  shall  not 
bear  the  iniquity  of  the  father,  nor  the  father  the  ini- 
quity of  the  son  ;  and  yet  the  seed  of  the  righteous 
be  blessed,  and  the  seed  of  the  wicked  be  cut  off,  as 
it  is  declared  it  shall  be  in  the  37th  Psalm  ?  Let  us 
candidly  and  prayerfully  attend  to  a  solution  of  this 
difiiculty. 

Although  it  be  invariably  true,  that  the  soul  that 
sinneth,  it  shall  die,  and  that  one  shall  not  bear  the 
iniquity  of  another  :  Yet  one  man  may  be  the  means 
or  intsrument  of  making  another  a  sinner  ;  or  of  caus- 
ing him  to  continue  to  be  such  ;  and  in  this  way  he 
may  bring  about  his  destruction.  In  this  way,  '  one 
sinner  destroyeth  much  good.'  How  often  it  is  said 
of  Jereboam  the  son  of  Nebat,  that  he  sinned  and 
made  Israel  to  sin.  By  means  of  Jereboam,  the  peo- 
ple of  Israel  departed  from  the  Lord  and  went  after 
idols.  According  to  the  scriptural  representation, 
he  was  the  cause  of  their  sin  and  destruction ;  yet 
they  were  not  destroyed  for  bis  sin^  but  for  their  own. 
He  led  them  astray,  but  Xh^y  followed ;  else  they  had 
not  been  charged  with  forsaking  the  Lord.  Satan , 
the  prince  of  the  devils,  probably  brought  about  the 


SETH  WILLISTON.  143 

revolt  of  all  the  other  angels  who  fell ;  yet  they  were, 
each  one  of  them  cast  out  of  heaven  for  his  own  sin. 
Satan  beguiled  Eve,  and  she  tempted  her  husband ; 
3^et  each  one  was  driven  out  from  the  presence  of  the 
Lord  for  his  own  sin. 

This  matter  may  be  further  illustrated  by  the  con- 
nexion between  Adam  and  his  posterity.     If  our  first 
parents  had  kept  covenant    with  God,  we  should   all 
have  been  benefitted  by  their  obedience,  and  yet  re- 
warded according  to  the  cleanness  of  our  ow?i  hands. 
We  could  not  have  enjoyed  the  divine  favor  without 
personal  holiness  ;  but  their  perseverance  in  holiness 
would,    according  to  covenant,   have   insured  ours. 
By  the  fall,  they  broke  covenant  with  God  for  them- 
selves and   for  their  posterity.     '  By   one   man*s  dis- 
obedience   many    were  made    sinners.'    By  Adam^s 
disobedience  we  have    become  sinners ;    yet  we  are 
not  punished  for  his  sin,  but  for  our  own.     But  you 
will  say,  why  does  not  the  son  bear   the   iniquity  of 
his  father;  why  do  we  not  bear  the  iniquity  of  Adam  ? 
Sin  entered  the  world  by  one  man,  and  death  by  sin, 
and  death  passes  upon  all ;   for  all  are  now  become 
sinners,  as  much  as  if  every  one  had  stood  in  Adam's 
place,  and  fell  for  himself.     Let  us  try  to  familiarize 
this  subject.     Solomon  in  1  Kings  8.  38.  calls  sin  a 
plague  of  the  heart.     It  is  exceedingly  contagious. 
Adam  has  spread  it  through  his  whole  race.     He  be- 
gat a  son  in  his  own  sinful  likeness,  and  this  likeness 
has  been  transmitted  down  from  father  to  son.   David 
says,  he  was  conceived  in  sin.     If  a  child  takes  the 
plague  of  his  parent,  he  does  not  die  with  his  parent's 
disease,  but  with  his  own.     He  dies   with  a  disease 
like  to  his  parent's,  and  a  disease  which  he  caught 
from  his  parent ;   but  still  it  is  his  own  personal  dis- 
ease, which  kills  him.     Let  us  keep   in  view,  that 
our  plague  is  sin,  i.  e.  voluntary  opposition  to  the 
most  High  God,  then  our  disease  will  not  appear  in- 
nocent.    It  is  just  in  God  to  let  us  die,  even  eternal- 


144  A  SERMON  BY 

ly,  with  such  a  disease  as  this,  let  us  take  it  where  we 
tnay.  And  here  we  can  see  how  wrong  the  pro» 
verb  was,  '  The  fathers  have  eaten  sour  grapes,  and 
the  children's  teeth  are  set  on  edge.'  They  meant^ 
our  fathers  sinned  and  we  have  to  suffer  for  it,  though 
we  are  upright.  The  truth  was,  they  both  ate  sour 
grapes,  both  they  and  their  fathers.  It  would  be 
wrong  for  children  to  suffer  with  their  sinful  parents, 
if  they  did  not  partake  with  them  in  their  sin.  It 
Mould  be  inconsistent  with  impartial  justice  for  God 
to  make  us  bear  the  misery  of  the  fall,  if  we  had  not 
also  received  the  rebellious  spirit  of  it.  And  it  was 
right  for  God  to  connect  with  Adam's  apostacy  the 
loss  of  holiness  in  all  his  posterity. 

If  there  be  any  thing  difficult  in  the  divine  con- 
duct in  this  matter,  it  is  in  so  ordaining,  that   Adam 
should  commAinicate  his  sinful  nature  to  his  children  : 
for  surely  we  cannot  say,  that  it  is   any  more   unjust 
to  punish  children  when  they  are  wicked,  than  to  pu- 
nish their  wicked  parents.     But  where  is  there  any 
injustice  in  this  divine  appointment,  that  every  thing 
should  produce  its  like  ?     God    is  under  no   obliga- 
tion,  unless  it  be  by  express  covenant,    to  preserve 
any  of  his  creatures  in  a  state  of  holiness  ;    but  he  is 
under  a  natural  obligation,  to  render  those    happy,, 
who  remain  holy.     If  God  had  been  under  a  natural 
obligation,  to  preserve  the  holiness  of  his  creatures, 
the  fall  of  angels  and  of  man  would  have  been  impos- 
sible.    Their  fall  therefore  proves,  that  God  is  under 
no  such  obligation  to  his  creatures.     In  case  our  first 
parents  had  remained  obedient,  would  God  have  been 
under  any  obligation  in  point  of  justice,  separate  from 
an  express  covenant  engagement,  to  have  brought  all 
their  children  into  the  world  in  a  state  of  holiness  ? 
Is  it  not  the  natural  prerogative  of  a  Creator,  to  make 
such  creatures  as  he  pleases,  if  he  does  but  treat  each 
creature  according  to  its  nature  and  character.     If  it 
had  been  so,  that  holy  Adam  could  have  had  unholy 


SETH  WILLISTON.  145^ 

children,  I  cannot  sec  that  there  would  be  any  injus- 
tice in  their  being  punished,  i.  c.    treated  according 
to  their  character.    Whether  evil  characters  are  form  -  ' 
ed  by  a  divine  eiiiciency,  or  a  divine   withdrawment, 
does  not  aiTect  the  subject  before  us.     Whether  it  be 
one  way,  or  the  other,  it  makes  no  difference,  when 
the  character  is  formed.    If  God  has  a  natural  right  to 
withdraw   his  special  influence  from  holy  creatures, 
and  if  the  withdrawing  will  issue  in  their  becoming 
sinful,  then  God  has  a  natural  right  to  form,  and  suffer 
to  be  formed  just  such  characters,  as  will  be  for  his 
glory.    The  forming  of  characters  is  not  a  thing  which 
is  to  be  examined  in  the  light  of  justice,  though  it  may" 
suitably  be  tried  in  the  court  of  wisdom  ;    but  the  re- 
warding of  characters  already  formed,  is  cognizable 
in  the  court   where  justice  presides.     There   might 
have  been  a  want  of  wisdom  displayed  in    ordaining 
it  so,  that  the  first  pair  remaining    obedient,  should 
have   had   a  sinful  and    miserable  progeny,    or  that 
becoming  disobedient,  they  should  have  one  holy  and 
happy ;  but  separate  from  an  express  covenant,  1  can- 
not see,  that  either  they,  or  their  children  could  have 
complained  of  injustice  :  For,  in  the  case   supposed, 
God  would  treat  every  man  according  to    his  ovvn 
work.     If  vre  do  not  grant  that  this  prerogative,   to 
form  characters  according  to  his   own    pleasure,  be- 
longs to  the  great  Creator,  it  will  be  difficult  to   re- 
concile with  justice  the  original  depravity    of  all  the 
sons  and  daughters  of  Adam.      All  that  are  bcrn    af 
woman,  the  m.an  Christ  Jesus   excepted,  begin  their 
existence  in  a  state  of  total  depravity.     We  ought  to 
feel  blame-worthy,  because  wc  cLTQsinfuLcvQn  without 
taking  into  view  that  wc,  being  in  the  loins  of  our  first 
father,  were  once  in  a  better  state. 

We  have  been  more  particular  in  speaking  upon 
the  first  covenant,  because    it  is   known,  that  some 
have  thought  the  doctrine  of  original  sin,   coming  as 
18 


U^  A  SERMON  BY 

a  fruit  of  the  apostacy  of  onr  first  parents,  is  incon- 
sistent with  what  is  said  in  the  prophecy  of  Ezekiel, 
about  the  child's  not  bearing  his  father's  sin.  I  have 
also  supposed,  that  if  the  covenant  with  Adam  for 
himself  and  hhs  posterity  were  to  be  properly  under- 
stood, the  covenant  with  Abraham  for  himself  and 
liis  seed,  and  with  other  believers  and  their  seed, 
would  be  greatly  elucidated.  Adam's  covenant  was 
a  federal  covena.it,  and  so  is  Abraham's.  The  co- 
venant vvith  Adam  was  mrtually  this.  Walk  be- 
fore me  and  be  thou  perfect,  and  i  will  be  a  God  un- 
to thee  and  thy  seed  after  thee,  in  their  generations. 
This  is  the  tenor  and  words  of  the  covenant  with 
Abraham.  Both  covenants  lay  up  good  for  the  seed, 
upon  conditions  to  be  performed  by  their  parents  ; 
yet  in  neither,  could  the  seed  enjoy  the  favor  of  God, 
without  personal  holiness.  Had  Adam  kept  cove- 
nant, we  have  seen  that  the  consequence  w^ould  have 
been,  his  children  would  have  been  perfect.  And  of 
Abraham  it  is  said  by  the  Most  High,  '  1  know  him 
that  he  will  command  his  children  and  his  household 
after  him,  and  tbey  ^h^W  keep  the  way  of  the  Lord.* 
There  are  two  points  of  difference  in  these  covenants 
which  now  occur  to  mind.  Adam's  covenant  not  be- 
iiig  ordained  in  the  hands  of  a  Mediator,  proffered  no 
good  to  himself  or  to  his  children  on  any  condition 
short  of  perfect  obedience  ;  but  in  the  covenant  made 
Avith  Abraham,  God  promises  geat  good  to  sinners, 
who  repent  and  believe  on  his  Son  Jesus  Christ.  In 
the  first  covenant,  Adam  could  not  enjoy  the  divine 
favor  himselj,  without  doing  that,  which  would  en- 
sure the  happiness  of  his  children  ;  but  in  the  cove- 
nant of  grace,  c-'oery  true  believer  will  be  saved,  but 
it  is  not  e'oery  true  believer,  whose  children  will  be 
saved  with  him.  Though  there  are  these  dissimila- 
rities ;  yet  the  covenants  operate  on  the  same  general 
principle,  of  shaping  the  character  of  the  child  accord- 
in.^  to  thai  of  the  parent.     It  is  only  in  view   of  the 


SETH  WILLISTON.  147 

character  of  the  child  being  shaped,  by  the  charac- 
ter of  the  father,  that  tlie  conduct  of  the  father 
fixes  the  destiny  of  his  child.  Abraham's  children 
could  no  more  have  the  Lord  for  their  God,  without 
faith  and  obedience  than  any  other  children.  And 
here  we  see  what  false  notions  the  Pharisaic  Jews 
had  of  this  covenant,  in  the  time  of  John  and  of  Christ. 
They  say,  '  We  have  Abraham  to  our  father.'  They 
intended  to  cover  over  all  their  impiety  with  the  man- 
tle of  Abraham's  covenant.  Christ  tells  them,  '  If 
ye  were  Abraham's  children,  ye  would  do  the  works 
of  Abraham.'  Their  being  destitute  of  Abraham's 
faith  and  works  made  it  unsuitable,  that  they  should 
plead  an  interest  in  the  promises  made  to  him  and  his 
seed. 

It  would  sully  the  justice  and  purity  of  the  Supreme 
Being,  if  he  suffered  pious  parents  to  take  their  wick- 
ed unconverted  children  to  heaven.  Pious  parents, 
in  the  exercise  of  unfeigned  love  to  God,  would  not 
wish  it.  But  such  parents  may  have  great  desires 
for  the  conversion  of  their  children  :  They  may  lons^ 
to  have  them  saved,  in  such  a  way  as  to  glorify^  as 
well  as  enjoy  God.  And  I  do  not  see  why  God  may 
not,  without  tarnishing  his  glory,  or  contradicting  his 
most  solemn  declarations  in  the  text  and  context, 
condescend  to  promise  believers,  whom  he  calls  his 
jewels,  his  lambs,  his  hidden  ones,  that  he  will  grati- 
fy them  in  these  holy  longings  after  the  souls  of  their 
dear  children.  And  be  assured,  christian  parents, 
that  there  are  none  but  holy  longings,  and  holy  yearn- 
ings over  your  children,  to  which  God  has  ever 
deigned  to  make  a  promise.  Graceless  parents  have 
selfish  desires,  that  their  children  may  not  be  sent  tp 
hell,  but  that  they  may  be  received  to  happiness  when 
they  die.  Such  parents,  however,  do  not  have  ear- 
nest desires  that  their  children  may  serve,  please 
and  glorify  the  blessed  God,  to  all"^ eternity.  But 
the  friends  of  God  will  desire,  that  their  children 
Taay  be  saved  to  the  praise  of  the  glory  of  grace. -^ 


148  A  SRMON  BY 

^  When  the  God  of  Abraham  was  manifest  in  the 
flesh  and  dwelt  among  men,  he  received  into  his  arms 
and  blessed  all  the  little  ones,  which  his  pious  friends 
brought  to  him  for  this  purpose.  Why  is  it  not  as 
consistent,  that  he  should  leave  a  standing  promise 
with  his  church,  that  he  will  in  all  generations,  bless 
all  their  cliildren,  which  shall  be  presented  to  him  in 
the  arms  of  fiiith  ?  To  excite  the  faith  of  parents,  to 
rouse  up  all  their  attention,  and  make  them  wrestlers 
in  prayer,  and  to  engage  them  in  persevering  faithful- 
ly in  the  holy  education  of  their  children,  why  may  not 
he  make  a  covenant,  promising  on  his  part,  that  he 
will  add  his  blessing  to  their  holy  endeavors  to  disci- 
ple their  children  and  bring  them  under  the  yoke  of 
Christ  ?  Why  may  he  not  make  a  covenant,  to  be  a 
God  unto  them,  and  also  to  tbc'ir  seed  ajter  them^  and 
make  parental  faithfulness  the  condition  of  claiming 
the  promise  for  the  seed  ?  Why  may  he  not  to 
strengthen  their  faith  in  his  promise^  and  also  to  seal 
their  engagements  concerning  these  precious  im.mor- 
tal  souls,  command  some  token  to  be  placed  upon 
the  children,  to  seal  the  compact  ?  Did  not  the  admi- 
nistering of  the  seal  of  circumcision  to  the  childreii 
of  Abraham,  and  of  other  believers,  imply  some  good 
promised  to  them  for  these  sealed  children  ?  Was  it 
not  so  understood  by  the  ancient  church,  and  was  it 
not  so  understood  by  the  apostle,  when  he  declared, 
that  the  Jev/s  had  much  advantage,  and  circumcision 
much  profit  every  way?  x\nd  has  not  the  administer- 
ing of  baptism  to  the  infants  of  beli  evers  in  Christ 
been  almost  universally  considered  by  the  christian 
^hurch,  as  a  token  of  some  blessings  contained  in  the 
^ovenant  of  grace  for  our  little  ones  ?*     We  have  no 


*  Thh  discourse  tahss  infant  baptism  for  granted^  as  the  ol^ectors  hai's 
no  controvjrsy  lu'ith  tl:j  'Zifrifer  on  this  account.  They  agree  'with  him  ic 
hdievlng  ir.  ',h:  h'jpt'ism  of  infarJs ;   but  thry  think   he  mahes  it  mtcin.   IQk' 


SETH  WlLLlSTON.  149 

idea,  that  circumcision,  or  baptism,  confers  the  bless- 
ings on  the  child  ;  but  is  it  not  a  token,  or  seal  of 
some  blessing  to  be  communicated  to  that  child, 
which  is  truly  dedicated  to  God,  and  trained  up  in 
his  fear  ?  God  cannot,  consistently  with  his  holiness, 
receive  children  to  heaven,  merely  because  they  are 
baptized  ,  but  why  may  he  not  promise  the  parent, 
who  truly  Uikes  hold  of  his  covenant,  and,  committing 
his  infant  into  the  hands  of  Christ,  has  him  baptized 
with  water — why  may  he  not  prom.ise,  that  his  child 
shall  be  baptized  with  the  Holy  Ghost  ?  This  would 
not  be  saving  a  v/icked  child  for  the  sake  cf  the  good- 
ness of  his  parent ;  but  it  would  be  changing  a  wick- 
ed child  into  a  good  one,  and  so  rendering  him  meet 
for  heaven,  and  this  in  a  way  of  covenant  faithful- 
ness to  his  believing  parent.  Why  may  not  the 
Lord  promise  such  a  blessing  as  this^  as  well  as 
a  fruitful  field,  increase  of  cattle  and  flocks  and 
full  stores,  as  an  expression  of  his  love  to,  and  de- 
light in  his  obedient  people  ?  This  is  expressly  men- 
tioned among  the  other  blessings  promised  to  the  o- 
bedient  iit  the  28th  chapter  of  Deut.  '  l^lessed  shall 
be  the  fruit  of  thy  body.'  But  Solomon  says  '  A 
foolish  (i.  e.  a  graceless)  son  is  a  grief  to  his  father, 
and  bitterness  to  her  that  bare  him.'  From  this  we 
learn,  that  children,  to  become  a  blessing,  m^ust  be- 
come pious.  God's  promise  to  bless  the  fruit  of  the 
body  must  then  include  the  blessing  of  grace.  In 
the  103d  Psalm,  it  is  declared,  '  The  mercy  of  the 
Lord  is  from  everlasting  to  everlasting,  upon  them 
that  fear  him,  and  his  righteousness  unto  children's 
children,  to  such  as  keep  his  covenant.'  Does  not 
this  put  the  children  of  godly,  covenant-keeping  pa- 
rents in  a  fairer  situation  for  a  blessing,  than  the 
children  of  those  not  in  covenant  ?  It  is  said  of  the 
saints,  that  they  are  the  seed  of  the  blessed  of  the 
Lord,  and  their  offspring  with  them.  This  is  never 
said  of  the  offspring  of  the  wicked     If  the  children 


150  A  SERxMON  BY 

of  the  wicked  arc  blessed,  it  is  not  a  ccvenant  bless* 
ing  :  Hence  the  force  of  this  exhortation,  Deut.  30, 
19.  '  Choose  life,  that  both  thou  and  tby  seed  may 
live.'  There  is  a  threatening  in  the  4th  chapter  of 
IIos.  which  is  the  counterpart  of  this  promise  ;  '  See- 
ing tbou  hast  forgotten  the  law  of  thy  God,  I  will  also 
forget  thy  children,'' 

It  is  very  evident,  from  what  has  actually  taken 
place,  that  parents,  both  good  and  bad,  are  often  made 
to  give  a  moral  complexion  to  the  character  of  their 
childrei^.  This  is  evident,  not  only  in  the  case  of 
Adam  and  Abraham,  of  whom  we  have  spoken  alrea- 
dy, but  the  same  truth  is  displayed  in  the  case  of 
Cain  and  Seth,  two  sons  of  Adam,  and  in  the  case  of 
Esau  and  Jacob,  the  two  sons  of  Isaac,  who  gave 
comp'exion  to  iheir  desce  dants  for  many  successive 
generations.  Ham,  one  of  the  sons  of  Noah,  brought 
a  reproach  upon  his  posterity,  which  is  not  wiped 
oif  to  the  present  day.  The  curse  pronounced  upon 
Amalek  Exod.  17.  16.  throws  light  on  this  subject; 
'  Because  the  Lord  hath  sworn,  that  the  Lord  will 
have  war  with  Amalek  from  generation  to  genera- 
tion.' But  why  would  the  Lord  have  war  with  Ama- 
lek from  generation  to  generation  ?  Because  this  gen- 
eration, A'hich  was  now  upo-n  the  stage,  had  laid  wait 
for  Israel  in  the  way  when  he  came  up  from  Egypt. 
This  generation  gave  character  to  all  the  succeeding 
generations,  and  the  Lord  had  war  with  them  till 
their  name  was  blotted  out  from  under  heaven  ;  and 
all  this  was  particularly  designed,  to  manifest  the  di- 
vine displeasure  against  those,  who  laid  w^ait  for  Is- 
rael in  the  wilderness. 

The  truth  now  under  consideration  is  strikingly 
illustrated  and  proved,  by  the  present  state  of  the 
Jewish  nation.  The  Jews  of  the  present  generation 
feel  the  weight  of  that  imprecation,  '  His  blood  be  on 
;is  and  on  our  children  !'  They  are  punished  for  their 
gwxi  sins.     Each  generation  follows  the  steps  of  the 


SETH  WILLISTON.  151 

one  which  has  gone  before — approves  its  savings  and 
crucifies  the  Son  of  God  afresh.  Here  is  a  clear  and 
actual  ilhistration  of  that  which  has  been  so  difficult 
to  many,  viz.  God's  visiting  the  iniquities  of  the  fa- 
thers upon  the  children.  That  these  unbelieving  Jews 
do  not  go  to  hell  for  their  father's  sins,  will  be  seen 
by  and  by,  when  the  present,  or  some  succeeding  ge- 
neration shall  turn  unto  the  Lord,  As  soon  as  this 
takes  place,  the  curse  will  be  taken  off,  and  the  Jews, 
which  have  been  broken  off,  will  be  graffed  again  in- 
to their  own  olive  tree,  and  will,  with  us,  partake  of 
all  the  root  and  fatness  of  the  olive  ;  Rom.  11.  As 
soon  as  the  current  of  iniquity  ceases  to  Row,  God 
will  cease  to  visit  the  iniquity  of  the  father's  upon  the 
children,  whether  it  be  in  the  fourth,  third,  second, 
or  even  first  generation  :  Therefore,  as  soon  as  the 
Jews  shall  return  unto  him  from  whom  they  have  so 
long  revolted,  not  only  the  Gentile  church  Vvill  open 
her  bosom  joyfully  to  receive  them  (for  to  her  it  will 
be  like  life  from  the  dead  ;)  but  the  Saviour  himself 
will,  Vv  ith  all  readiness,  embrace  them  and  give  them 
as  good  a  place  in  his  family,  as  if  their  father's  had 
not  crucified  him.  This  v.  ill  show  plainly,  that  it  is 
their  own  and  not  their  father's  sin,  which  now  causes 
the  separation  between  them  and  Christ.  Yet  it  is 
most  manifest,  that  it  is  a  judicial  blindness  and  hard- 
ness of  heart,  which  has  happened  to  Israel.  God  is 
evidently  manifesting  his  infinite  displeasure  against 
the  murderers  of  Christ,  by  suffering  their  posterity, 
for  such  a  course  of  generations,  to  continue  in  unbe- 
lief, and  to  be  scattered  around  the  world,  as  a  hisSj 
a  proverb  and  a  bye-word.  In  the  latter  day  glory, 
when  the  people  shall  turn  to  the  Lord,  they  shall 
prove  his  faithfulness  to  his  promises,  as  they  now 
prove  his  severity  in  executing  his  threatenings.  It 
will  then  be  exemplified,  by  the  uninterrupted  des- 
cent of  the  blessing,  as  it  is  now  by  the  descent  of 
the  curse.  By  comparing  Isa.  59.  20,  21.  with  Kom. 


152  A  SERMON  BY 

11.  26,  27,  it  appears  that  tlie  prophet  is  speaking  of 
the  conversion  oi*  the  Jews  at  the  Millennium.  At 
that  blessed  period,  this  will  be  true :  *  As  for  me,  this 
is  iTiy  covenant  witli  them  sailh  ihe  Lord:  My  Spirit 
ivhich  is  upon  thee,  and  my  w  ords  v/hich  I  have  put 
in  thy  mouth,  shall  not  depart  out  of  thy  mouth,  nor 
out  of  the  mouth  of  thy  seed,  nor  out  of  the  mouth 
of  thy  seed's  seed,  saith  the  Lord,  from  henceforth 
and  forever.'  A  careful  attention  to  this  scripture, 
"i^  ill  reflect  great  light  upon  the  covenant,  which  God 
made  with  Abraham,  "w  hich  indeed  is  the  gracious 
olive  in  which  believing  gentiles  now  fiourish,  and  in- 
to which  the  returning  Jews  will  be  rc-engraifeel.  In 
the  Millennium,  and  not  till  then,  the  blessings  of  this 
covenant  will  be  realized  in  their  full  extent.  The 
covenant,  through  the  unfaithfulness  of  parents,  and 
the  consequent  disobedience  of  children,  has  run  out 
of  some  branches  of  families,  in  which  it  has  once 
had  place.  The  covenant  v.  as  in  the  family  of  Abra- 
ham, but  its  blessings  did  not  descend  to  the  genera- 
tions of  Ishmaers  posterity  ;  nor  to  those  proceeding 
from  the  sons  of  Keturah.  This  was  the  case  of 
Esau  and  his  posterity,  though  he  was  the  son  of  a 
covenant  father.  After  a  while,  ten  of  the  sons  of 
Israel  with  their  generations  \vere  broken  off  from  the 
church  ;  and  soon  after  our  Saviour's  advent,  the  other 
two  tribes,  a  few  excepted,  were  broken  off.  Thus, 
the  covenant  kept  departing  cut  of  the  mouth  of  the 
seed,  and  the  seed's  seed  ;  but  in  the  good  days  which 
are  coming,  it  will  be  directly  the  reverse  ;  then  it 
will  not  depart  out  of  their  mouth,  i.  e.  they  will  be 
real  and  not  hypocritical  professors  ;  it  Vv'iil  not  de- 
part out  of  the  mouth  of  their  seed  ;  which  is  as  much 
as  to  say,  their  children  shall  all  be  taught  of  God  ;  it 
will  not  depart  out  of  the  mouth  of  their  seed's  seed, 
thenceforth  forever:  This  is  a  declaration,  that  their 
children's  children  will  be  pious,  and  that  this  order 
of  things  will  continue  for   a  long  time,  if  not  to  the 


SETH  VVILLISTON.  153 

v'eiy  end  of  the  world.  And  let  it  be  noticed,  that 
all  this  good  is  communicated  by  virtue  of  God's  co- 
venant; '  This  is  my  covenant  with  them,  saith  the 
Lord.'  Now,  there  will  be  no  new  covenant  made 
w  ith  the  church  in  the  Millennium.  It  will  seem  to 
be  new,  by  being  more  strictly  kept,  and  by  its  bless- 
ings being  much  more  fully  realized:  But  the  same 
covenant  has  existed  all  along,  and  it  is  wholly  our 
fault,  that  we  do  not  now  so  keep  it,  as  not  only  to 
prevent  it  from  departing  out  of  our  mouth,  but  also 
out  of  the  mouth  of  our  seed. 

In  the  Millennium,  when  the  blessings  shall  des-- 
cend  so  uninterruptedly,  from  generation  to  genera- 
tion, the  children  of  the  pious  will  not  be  saved  with- 
out personal  piety.  Godly  parents  will  not  then  take 
their  ungodly  children  to  heaven  ;  but  godly  parents 
will  then  be  enabled  to  travail  again  in  birth  for  their 
children,  until  Christ  be  formed  in  their  souls.  The 
faithfulness  of  these  holy  parents  will  issue  in  the 
salvation  of  their  children,  because  it  will  issue  in  the 
holiness  of  their  children;  and  this  altogether  through 
the  mercy  of  God.  I  say  altogether  through  the  mer- 
cy of  God;  for  it  is  not  supposed,  that  parents,  by 
any  means,  merit  such  infinite  and  eternal  blessings 
for  their  children.  They  do  not  merit  their  own  sal- 
vation ;  much  less  can  they  merit  any  thing  for 
others.  It  is  all  free,  unmeritted  mercy,  that  God  has 
ever  promised  any  blessings  to  parents  for  their  chil- 
dren ;  especially  that  he  should  say,  I  will  be  a  God 
to  your  seed  after  you.  It  is  all  of  mercy  that  God  has 
established  any  connexion  between  a  pious  educa- 
tion, and  the  piety  of  children;  that  he  has  said, 
i  Train  up  a  child  in  the  way  he  should  go,  and  %\)hen 
he  IS  old  he  njjill  not  depart Jrom  it.''  After  this  mer- 
ciful establishment,  it  is  all  of  mercy,  if  parents  are 
ienabled  to  train  their  children  up  in  the  way  they 
should  go.    But  what  we  maintain  is  this,  that  if  they 

19 


154  A  SERMON  BY 

are  en:ibled  to  be  faithful  to  their  children  (which  is 
a  possible  case)  God  is  under  obligation,  by  his  own 
gracious  promise,  to  bless    the   children,    and    keep 
them   from  departing  from  the  good  way,  in  which 
they  are  trained  up.     I  know  him,  said  the  "God   of 
Abraham,  that  he  will  command    his    children    and 
household  after  him,  and  they  shall  keep  the  way    of 
the  Lord.  Is  this  making  parents  the  saviours  of  their 
children,  in  any  way,  which   derogates  from  the  ho- 
nor of  the  divine  Saviour  ?  It  is  only  making  them 
the  instrumental,   and  not  the  meritorious  or  efficient 
cause  of  good  to  their  children.    It  also  supposes  that, 
as  instruments,  they  derive  all  their  sufficiency  from 
Christ.     In  this  sense,  the  scripture  represents  min- 
isters as  saving  their  hearers.     Take  heed  to  thyself, 
and  to  thy  doctrine,  said  an  aged  apostle  to  a  young 
minister,  that  thou  mayest  sa'de  thyself  and  them  who 
hear  thee.     But,  said  the  same  apostle,  we  have  this 
treasure  in  earthen  vessels,  that  the  excellency  of  the 
power  may  be  of  God,  and  not  of  us.     What  is  here 
spoken  of  the  perfect  dependence  of  ministers  is  whol- 
ly applicable  to  the  case  of  parents  ;   '  the  excellency 
of  the  power  is  of  God  and  not  of  them.     I  beg  that 
I  may  hot  be  misunderstood,   or  misrepresented  in 
this  important  point.     I  repeat  the  sentiment,  parents 
do  not  merit  any  thing  for  their  children.     And  yet 
parents  may  do  that  for  their  childen,  to  which  God 
has  promised  the  gift  of  a  new  heart  and  eternal  life, 
A  poor  man,   who  lives  wholly  upon  charity,  may 
have  a  promise,  that  if  he  will  daily  come,  as  a  beg- 
gar, to  the  door  of  a  ccrtahi  ricli  and  benevolent  man, 
he  shall  always   receive  sufficient    supplies   for  him- 
self and  his  needy  children.     This  man  has  a  promise 
of  a  support  for  himself  and  his  children  ;   upon  the 
easy 'condition  of  being  a  daily  beggar  at  the  door  of 
one,  who   giveth  liberally  and   upbraideth  not;  yet 
who  would  infer,  that  the  beggar   supports   himself 
and  family,  by  his   own  earnings  I  Let  this  be  appli- 
ed to  the  case  before  us. 


SETH  WILLISTON.  155 

Some  have  thought  that  the  matter  has  been  carried 
Xqo  far,  when  it  hu$  been  said,  that  it*  parents  were 
to  be  faithful  in  keeping  covenant,  as  it  respects  them- 
selves, and  their  children,  all  their  chitdren  would  be 
saiicd.  It  is  supposed  by  those,  who  make  this  ob- 
jection, that  the  faithfulness  of  parents  would  issue 
in  the  salvation  of  some  of  their  children.  But  if  our 
text  stands  in  opposition  to  the  one  sentiment,  it  does 
to  the  other.  If  the  salvation  of  a  whole  family  ^  through 
ihe  covenant  established  with  the  head  of  it,  be  in- 
consistent  with  God's  treating  every  man  accord- 
ing to  his  own  and  not  his  father's  character,  then  thp 
salvation  of  one  child.,  in  a  covenant  w^ay,  would  be 
equally  inconsistent.  If  there  is  any  promise  to  pa- 
rents, that  any  of  their  children  shall  be  saved,  on  any 
condition  ;  if  that  condition  is  fulfilled  on  their  part,  I 
do  not  see  why  the  promise  does  not  extend  to  all  their 
children.  The  covenant  runs  thus,  '  I  will  be  a  God 
to  thee  and  thy  seed  after  thee.'  The  prpmise  is  to  you 
and  to  your  children,  the  seed  of  the  blessed  of  the 
Lord  and  their  offspring  with  them.  Jblessed  shall 
be  the  fruit  of  thy  body.  Here  observe,  the  bless- 
ing is  to  the  seed,  the  children,  the  offspring  and  the 
fruit  oj  their  body.  Does  not  this  include  all  the  chil- 
dren of  covenant  keeping  parents  ?  There  is  nothing 
said  in  the  covenant  about  dividing  them.  But  it  is 
thought  by  some,  that  Paul,  in  his  epistle  to  the  Ro- 
mans, and  in  his  epistle  to  the  Galatians,  explains  the 
matter,  so  as  to  mean  only  a  part  of  the  seed.  We 
acknowledge,  that  the  apostle  explains  it  in  such  a 
manner  as  to  make  it  evident,  that  none  of  the  natu- 
ral seed  of  believers  will  be  saved,  unless  they  be- 
come believers  themselves  ;  and  that  just  so  many  of 
of  the  children  of  believers  will  be  saved,  as  become 
united  to  Christ  by  a  living  faith,  and  no  more.  This 
was  said  in  order  to  cut  off  all  dependence  on  ex- 
ternal pri\' lieges,  ^s  sufficient  to  introdjLice  a  soul  in- 
to the  kingdom  of  Jieaven.     Nothing  short  of  pfSff 


156  A  SERMON  BY 

sonal   holiness  will   prepare   any   one    to   dvvcU    in 
the  presence  of  God.     But  did  the  apostle  say,  that 
God  had  made  no  promises  to   those    parents,    who 
commanded  their  children  and  households  after  them,- 
that  their  children  should  keep  the  way  of  the  Lord  ? 
But  again  it  will  be  urged,  that  fact  proves  the 
blessing  of  the  covenant  to   be  confined  to  2l  part  of 
the  seed  of  believers.     Isaac,  Eli,  David  and  a  great 
many   other  dear  servants  of  God,  had  very  wicked 
children.     It  is  granted,  that  fact  proves,  that   there 
are  no  covenant  blessings  for  children,  or   that  pious 
men  may  fail  to  obtain  those  blessings,  by  their  fail- 
ing to  keep  that  part  of  the  covenant,   which  respects 
the  education  of  their  children.     A  number  of  scrip- 
tures have  been  brought  into  view,   which  seem  to 
promise  blessings  for  the  children  of  those,  who  keep 
covenant.     These  promises  must  not  be  trifled  widi, 
and  treated  as  if  they  meant  nothing.     Let  God  be 
true,  if  every  man  is  made  a  covenant  breaker.     We 
do  not  suppose,  that  the  mere  existence  of  piety  in  a 
parent,  insures  the  piety  of  his  seed.     It  is   said    in 
the  1 12th  Psalm,  ' «: lessed  is  the  man  who  feareth  the 
Lord,  who  delightelh  greatly  in  his  commandments ; 
his  seed  shall  be  mighty  upon  the  earth.'    tint  it  will 
ht  said,  that  David  was  one,  who  delighted  greatly  in 
God's  commandments ;   yet  he  had  an  Adonijah  and 
an  Absolom.     It  is  required  in  the  covenant,  that  in 
order  to  obtain  the  blessing  of  God  upon  our  children, 
we  should  be  very  faithful  to  tkem,  and  do  all  in  our 
power,  to  keep  out  those  obstructions,  vrhich  tend 
to  hinder  their  religious  education.    Some  good  men 
are  extremely  inattentive  to  this  important  branch  of 
practical  religion.     This  was  a  very   notorious  fault 
in  good  Eli.     And  it  is  pretty  evident,  that  David  was 
quite  deficient  in  the  government  of  his  house.  Con- 
cerning Adonijah,  it  is  said,  his  father  had  not  dis- 
pleased him  at  any  time,   in  saying,  why  hast  thou 
done  so  ?     This  is  about  as  much  as  to  sav,  that 


SETH  WILLISTON.  157 

David  had  no  authority,  at  least,  over  this  child. — 
The  rod  and  reproof  give  wisdom,  but  a  child  left  to 
himself  bringeth  his  mother  to  shame.  The  Most 
High,  by  proposing  to  godly  parents,  to  bless  their 
children,  provided  they  m'ost  industriously  and  prayer- 
fully train  them  up  in  wisdom's  ways,  no  doubt,  de- 
signs to  excite  their  most  earnest  attention  to  this 
duty.  If  then,  godly  parents  are  quite  remiss  in  this 
thing,  it  would  give  too  much  countenance  to  their 
sloth  and  neglect,  if  the  blessing  should  still  come 
on  all  their  children.  We  could  here  remark,  that 
probably  one  reason  why  the  pious  patriarchs  and 
kings,  with  all  their  eminency  in  religion,  saw  no 
more  piety  in  their  families,  was,  because  they  did 
not  confine  themselves  to  one  wife,  which  we  are 
taught,  Mai.  2.  15,  is  the  way  to  seek  a  godly  seed. 

Infinite  Wisdom  has  seen  fit  so  to  order  it,  that 
this  gracious  and  infinitely  rich  covenant,  should  hi- 
therto be  but  imperfectly  understood,  and  that  through 
unbelief  and  unfaithfulness,  the  blessings  of  it  should 
be  drawn  out  in  but  a  small  degree  ;  but  this  does 
not  alter  the  nature  of  the  covenant,  nor  does  it  prove 
but  that  it  is  charged  with  a  shower  of  blessings, 
which  is  about  to  be  poured  out  upon  the  world.  The 
children  which  are  yet  to  be  born,  shall  arise  and  praise 
God  for  such  a  covenant. 

We  shall  now,  at  the  close  of  this  discourse,  pre- 
sent in  one  point  of  view,  the  leading  ideas,  which 
have  already  been  exhibited.  '  Now,  of  the  things 
which  we  have  spoken,  this  is  the  sum.' 

First.  It  is  acknowledged,  that  the  text,  with  the 
context,  clearly  holds  forth,  that  it  would  be  incon- 
sistent for  God  to  punish  the  innocent,  or  clear  the 
guilty,  let  them  be  related  to  whom  they  may.  In  dis- 
tributing rewards  and  punishments,  God  always  re- 
gards the  personal  character  oi  those,  whom  he  re- 
wards and  punishes.  Even  those  who  are  saved 
through  the  merit  of  Jesus  Christ,  will  be  treated  ac^ 


i^S  A  SERMON  BY 

cording  to  their  own  personal  character-,  yet  not  ac 
cording  to  their  own  personal  desert.  All  the  righte- 
ous  will  be  rewarded,  and  all  the  -coicked  will  be  dri- 
ven  into  hell ;  yet  these  righteous  do  not  deserve  any 
reward  ;   for  they  ban)e  sinned. 

Secondly.  From  the  view  which  we  have  taken 
of  this  subject,  ^it  is  also  clear,  that   though  it  be  in- 
consistent for  God  to  punish  the  innocent,  or  clear 
the  guilty  ;  yet  it  is  consistent  with  his  character,  as 
a  licly  Governor,  to  suffer  one   creature  to    be    the- 
sncans  of  ruining  another,   by  entir/nig  and   leading 
him  into  sin,  as  in  the  case  of  Satan  tempting  our  first 
parents,  and  Jeroboam  making  Israel  to  sin.    It  is  al- 
rso  as  consistent,  that  one  man  should  be  an  instrument 
cf  doing  another,  great  good,  and  of  drawing  hini  to 
God.     Paul  was  sent  to  open  blind  eyes,  and  turn 
men  from  satan  to  God.     Ihough  the  apostle  could 
i«ot  raise  unconverted  m.en  to  the  kingdom  of  heaven  ; 
yet  he  was  the  instrument,  w  hich   the   mighty  God, 
osed  to  convert  many  from  the  error  of  their  ways; 
by  which  they  were  prepared  unto  glory.     Man  was 
the  instrument ;   but  the  power  w^as  of  God. 

Thirdly.  We  have  shown,  that  God  might,  con- 
sistently with  his  infinite  regard  to  justice,  make  great 
use  of  parents,  to  stamp  the  character  of  their  children; 
and  yet  the  children  be  treated  according  to  their  own 
character.     It  has,  I  trust,  been  made  to  appear,  that 
this  \\  as  the  tenor  of  the  covenant  of  works,  which 
was  made  with  the  first  parents  of  mankind.     '  by 
one  man's  disobedience,   many    were  made  sinners.' 
In  consequence  of  the  fall  of  our  federal  head,  we  are 
Dot  imputed  sinners,  but  real  personal  sinners  ;  and  .be- 
cause we  arc  real  sinners,  we  deserve  to  be  punished 
for  our  evil  nature,  and  our  own  transgressions. 

Fourthly.  In  this  view  of  matters,  it  is  thought 
Jtot  to  be  inconsistent  with  the  truth  contained  in  the 
text,  to  suppose  that  God  has  promised  those  parents, 
who  give  their  children  to  him  in  faith,  sealing  them 


SETH  WILLISTON.  159 

with  the  token  of  his  gracious  covenant,  and  who  di- 
ligently bring  them  up  in  the  nurture  and  admonition 
of  the  Lord,  that  he  will  pour  out  his  spirit  upon  their 
seed,  and  his  blessing  upon   their  offspring  (Isaiah 
44.)  and  so  it  makes  them  with  their  pious,  faithful  pa- 
rents, heirs  together  of  the  grace  of  life.  We  not  only 
think  that  such  a  covenant  might  consistently  be  made ; 
but  that  there  is  abundant  proof  from  the  scriptures, 
that  such  a  covenant  is  made.   This  it  is  conceived,  is 
the  very  spirit  of  the  covenant  made  with  Abraham, 
the  father  of  the  faithful.     In   the    17th  chapter   of 
Genesis,  Jehovah  promises  to  be  the  God  of  Abraham 
and  of  his  seed  ;   and  in  the  18th  chapter  19th  verse, 
he  speaks  of  Abrahams's  faithfulness  issuing  in  the 
piety  of  his  children,  and  as  being  the  condition  up- 
on which  he  would  bestow  promised  blessings.     All 
the  promises,  made  to  the  friends  of  God,  of  blessin :>; 
them  in  their  seed,   children   and  offspring,  are  built 
upon  the  plan,  which  has  been  just  now  exhibited.  I 
cannot  but  think,  that  it  is  in  view  of  a  mutual  en^ 
gagement  between  the  most  merciful  God  and  believ- 
ing, godly  parents  (for  none  others  ever  did  sincerely 
covenant  w^ith  God)  in  which  they  engage  to  brino- 
up  their  children  for  God,  and  that  ^^  engages,    in 
case  they  do  so,  he  will  bless  their  children  with  sav- 
ing blessings  ;    that  it  is  in- view  of  such  a  covenant, 
infant  circumcision  and  infant  baptism  have  all  their 
signijicancy  and  importance. 

FiFTfiLY.  It  is  thought,  that  this  view  of  the  con- 
nexion between  parents  and  children,  in  which  parents 
are  considered,  as  giving  complexion  to  the  character 
of  their  children,  not  only  clears  the  divine  Being 
from  the  imputation  of  injustice,  but  that  it  very  glo- 
riously exhibits  his  infinite  regard  to  holiness,  and  hir. 
perfect  of)position  to  sin.  Since  God  is  the  Sove- 
reign Pbtter,  he  has  almost  undoubted  right  to  make 
vessels  of  honor  or  of  dishonor,  as  it  seemeth  good 
in  his  sight.     What  a  proof  did  he  i>:iYe  Adam  of  his 


160  A  SERMON  BY 

infinite  complacency  in  moral  goodness,  by  assuring 
him  that  bis  obedience  alone  should  infallibly  secure 
holiness  andhappiness  to  the  countless  millions  which 
should  proceed  from  his  loins.  What  a  proof  also 
has  he  given  of  his  infinite  hatred  of  moral  evil,  by 
causing  one  sin  to  plunge  them  all  into  a  state  of  ruin. 
There  is  no  wrong  done  to  his  posterity  ;  for  the 
state  of  ruin  into  which  we  are  plunged  is  also  a  state 
of  sin  ;  indeed,  this  is  the  thing  in  which  our  ruin 
very  much  consists.  Again,  what  a  proof  did  God 
give  of  his  pleasedness  with  Abraham's  faith,  by  his 
promise  to  him  of  building  up  the  church  in  his  fami- 
ly. Why  did  God  build  up  his  church  in  the  family 
of  Abraham,  rather  than  in  the  family  of  Abimelech, 
who  v/as  a  cotemporary  with  the  patriarch  ?  Was 
it  not  evidently  to  manifest,  that  through  Christ, 
God  accepted  of  the  faith  of  Abraham,  and  disap- 
proved the  unbelief  of  Abimelech  ?  The  God  of  Israel 
also  manifested  a  peculiar  delight  in  David,  in  dis- 
tinction from  Saul,  by  setting  his  son  upon  the  throne 
after  him.  And  since  the  Most  High  had  an  origi- 
nal right  to  make  the  descendants  of  Ham,  servants 
to  their  brethren,  was  there  not  wisdom  in  this  being 
done  in  a  way  of  a  curse  upon  their  progenitor  ?  In  this 
way  there  is  an  infinite  stigma  placed  upon  his  want 
of  filial  respect  for  his  father ;  also,  this  sin  in  all 
others  is  made  to  appear  exceedingly  sinful.  The  fa- 
ther has  given  a^much  fuller  display  of  his  displeasure 
with  the  crucifiers  of  his  well-beloved  son,  by  entail- 
ing  their  sin  and  wretchedness  on  so  many  genera- 
tions, proceeding  from  their  loins,  than  he  would  have 
done,  had  he  only  punished  them  in  their  own  per- 
sons. Our  children  are  dear  to  us  all,  whether  we  be 
J  rends  or  enemies  to  religion.  Keeping  this  truth  in 
view,  we  cati  all  see,  that  God  gives  a  striking  proof 
of  his  love  of  obedience,  and  hatred  of  rebellion,  by 
telling  the  one,  that  he  will  bless,  and  the  other  that 
he  will  curse  the  fruit  of  their  body. 


SETH  WILLISTON.  161 

The- representation  which  has  been  given,  in  the 
last  of  these  two  discourses,  of  the  moral,  as  well  as 
natural  relation  between  parents  and  children,  will  no. 
doubty  appear  to  some  extravagant,  and  of  a.  danger- 
ous tendency.  Kit  appeared  so  to  me,  I  could  not, 
with  a  clear  conscience,  jnake  such  a  representation. 
But  the  representation  appears  to  me,  not  only  scrip- 
tural, but  highly  important,  and  the  less  it  is  under- 
stood, the  more  necessary  it  seems  to  be,  that  it  should 
be  made  public.  Let  me  ask,  what  is  the  dangerous 
tendancy  of  this  sentiment  ?  Is  it  not  calculated  to 
make  parents  (all  of  whom  have  natural  affection  for 
their  children)  look  about  them,  when  they  find,  that 
they  do,  in  an  important  sense,  hold  in  their  hands  the 
eternal  destiny  of  the  offspring  of  their  own  bowels? 
Will  pious  parents  be  less  determined,  that  for  them- 
selves and  their  house  they  will  serve  the  Lord  ;  that 
they  will  cbmmand  their  children  and  their  household 
after  them,  by  being  told,  that,  if  they  do  so,  God 
will  bless  their  children,  and  incline  their  hearts  by  his 
free  spirit  to  walk  in  wisdom's  ways  ?  This  will,  it 
is  presumed,  above  any  thing,  stir  up  parents  to  live 
holy  lives  and  to  be  faithful  to  their  children. 

Will  it  do  any  thing  towards  making  ungodly, 
prayerless  parents  feel  easy  in  their  sinful  course,  to 
read,  that  the  curse  of  the  Lord  is  upon  the  house  of 
the  wicked,  and  that  the  seed  of  evil  doers  shall  not 
be  renowned  ?  These  curses,  which  the  scripture  de- 
nounces on  the  children  of  those,  who  are  out  of 
Christ,  are  calculated  to  operate  powerfully  to  deter 
them  from  going  on  in  impenitence. 

To  the  children  of  unbelieving  parents  I  have  a 
word  to  say  ,  your  case  is  by  no  means  hopeless. — 
There  is  not  an  unalterable  connexion  between  the 
state  of  your  parents  and  your  own.  There  is  a  no- 
ticeable distinction  in  the  second  commandment,  be- 
tween God's  visiting  the  iniquities  of  ungodly  parents 

20 


162  A  SERMON  BY  he.  &tc. 

on  their  children,  and  his  showing  mercy  unto  the 
children  of  those  who  love  him  and  keep  his  com- 
mandments. Take  into  view  all  that  has  been  said, 
and  you  must  be  convinced,  that  if  you  die,  it  will 
be  for  your  own  sin  and  impenitence.  If  you  see 
your  father's  sin,  and  do  not  the  like,  but  turn  unto 
God  with  your  hearts,  you  shall  not  die,  you  shall 
shurely  'ive. 

Let  the  children  of  the  pious  feel  the  necessity  of 
personal  piety.  Your  parents  must  leave  you  behind 
them,  when  they  go  to  glory,  if  you  do  not  hear  their 
counsel  and  folio  Af  their  example  in  this,  the  day  of 
your  peace  :  for  without  holiness  no  man  shall  see 
the  Lord, 


NATURE  AND  POWER  OF  TRUTH, 

ILLUSTRATED    IN 

TWO  DISCOURSES, 

BY 

DAVID   PORTER, 

l»ASTOR  OF   THE    PRESBYTERIAN    CHURCH   IN   CATSKILL,   N.    YOR?;. 

SERMON  I. 

John  xviii.  38. 

Pilate  saith  unto  him,  what  is  truth  ? 

AFTER  Jesus  was  apprehended  by  Judas  Iscariot, 
he  was  first   conducted  to  Annas,   father. in-law  to 
Caiaphas,  who  was  high  priest  that  year.     In  the  next 
place,  Jesus  was  bound  and  led  to  the  palace  of  the 
high  priest  himself.    Caiaphas,  immediately,  entered 
into  conversation  with  him,  respecting  his  disciples 
and  doctrine.    It  was  the  intention  of  the  high  priest, 
that  Jesus  should  be  condemned  and  crucified ;  he  did 
not,  therefore  proceed  to  try  him,  because  the  Jews 
had  no  authority,  in  any  case,  to  inflict  capital  pu- 
nishment.    From  Caiaphas's  palace,  the  chief  priests 
removed  Jesus  to  Pilate's  judgment-hall.     I,t  will  be 
recollected,  that  at  this  time  Judea  was   &  Roman 
province,  of  which  Pilate  was  governor.     No  sooner 
had  the  chief-priests  surrendered  up  Jesus  into  the 
hands  of  Pilate,  than   he   went  out  and  conferred 
with  them ;  for  they  did  not  themselves  enter  into 
the  judgment-hall,   as  to  tread   on  the  fioor  of  an 
uncircumcised  heathen,  they  conceived  would  dis- 
qualify them  to  eat  the  passover,  which  was  then 


164  A  SERMON  BY 

approaching.  Pilate  asked  them,  what  ?\ccusation 
they  had  against  Jesus,  whom  they  had  delivered 
bound  to  him.  They  identified  no  specific  charge 
against  him  at  first ;  but  replied,  that  had  he  not  been 
a  malefactor  they  should  not  have  commenced  the 
prosecution  against  him.  Pilate  then  told  them  to  pur- 
sue the  process  in  their  own  way,  and  according  to 
their  own  law.  The  chief  priests  replied,  that  their 
authority  did  not  extend  to  the  taking  of  life,  which 
they  hoped  might  be  the  verdict  against  the  prisoner. 
Pilate  then  left  them  and  returned  to  the  judgment- 
hall  ;  and  now  commenced  the  most  interesting  trial 
ever  witnessed  by  these  heavens,  and  this  earth  ! 

The  incarnate  God  was  the  prisoner  at  the  bar  I 
The  inhabitants  of  both  worlds  were  spectators  of 
the  scene  !  Consequences  as  eventful  as  eternity,  were 
suspended  on  the  issue  of  this  trial  ! 

The  first  question,  Pilate  asked  Jesus,  was,  wheth- 
er he  was  king  of  the  Jews.  To  this  Jesus  did  not 
give  a  direct  reply.  Pilate  had  unquestionably  been 
informed  that  Jesus  made  this  claim,  and  if  by  this 
he  meant  to  assume  the  authority  of  a  temporal  prince 
it  would  amount  to  treason  against  Caesar  and  the 
Roman  goverment  and  subject  him  to  capital  pun- 
ishment, Christ's  answer  to  Pilate's  question  was 
this  ;  '  say  est  thou  this  thing  of  thyself^  of  did  others 
tell  it  thee  of  me?'*  By  this  Jesus  inquired,  whether 
Pilate  asked  the  question  for  his  Own  satisfactiori,  or 
because  of  any  suspicion  he  himsdf  Had  of  Jesus^  as- 
suming temporal  dominion  ;  or  whether  the  accusa- 
tion wa^  from  his  prosecutors.  Pilate  perfectly  un- 
derstood him  and  replied  in  these  words.  Am  I  a 
Jew  ?  intimating  that  he  was  not,  and  that  during  his 
regency  in  the  province,  he  had  never  found  Jesiis 
disloyal  to  the  government ;  that  the  accusation  Was 
from  his  own  nation  ;  that  he  acted  only  as  judge, 
and  wished  Jesus  to  inforni  him  respecting  the  facts 
of  which  he  stood  accused.  Ijpon  this  Jesus  replies 
«vith  decision,  and  tells  Pilate  that  his  kingdom  was 


DAVID  PORTER.  165 

not  of  this  world  ;  that  he  never  assumed  princely 
authority,  nor  intermeddled  with  the  affairs  of  civil 
-government.  And  to  assure  Pilate  of  this'  fact,  ob- 
serves farther,  that  if  his  kingdom  had  been  of  this 
World,  his  servants  would  have  fought,  and  that  he 
should  not  have  been  brought,  without  resistance, 
to  that  tribunal.  Pilate  now  admits,  that  Jesus  claim- 
ed no  temporal  prerogatives,  but  is  inquisitive  to 
know,  whether  he  was  a  king  over  any  kingdom. 
Hast  thou  a  kingdom  over  which  ihou  presidest  of 
any  description  ?  Jesus  answers,  '  thou  sayest,  that 
I  am  a  king,' or  thou  mayest  say  in  truth,  that  I 
am  king  and  governor  of  the  whole  universe  ;  and 
adds,  for  this  end,  or  because  I  sustain  this  ex- 
alted character,  was  I  born,  that  I  should  bear  tes- 
timony to  the  truth  on  which  my- kingdom  rests; 
and  then  asserts,. that  every  one,  who  is  of  the  truth, 
will  hear  his  voice  or  give  the  fullest  credit  to  his 
declarations.  Upon  this  Pilate  asks  the  question, 
*  IVkat  is  truth  ?'  and  then  as  if  enveloped  in  the  full 
blaze  of  truth  itself,  retires  from  the  judgment-hall, 
and  informs  the  Jews,  that  he  found  no  fault  at  all  in 
him. 

What  I  shall  attempt  at  this  time,  will  be  an  ap- 
propriate answer  to  Pilate's  last  question,  '  IVhat  is 
truth  ?' 

That  your  minds  may  be  assisted  in  this  interest- 
ing subject ,  I  shall, 

I.- -Show,  what  wc;  are  to.  understand  by  truth  in 
reference  to  this  question.    And, 

II.  Point  out  its  nature  and  effects. 

I.  \  shall  show  what  we  are  to  understand  by 
truth,  in  reference,  to  the  question,   *  JVhat  is  truth  V 

'  There  is  a  rule  of  right  in  the.  nature  of  things  pri- 
or even  to  the  consideration  of  an  express  law,  to 
which  all  moral  beings  are  obliged  to  conform.  Mor- 
al obligation  is  groHjJsded  in  the  difference  between 
right  and  wrong  whicli  exists  necessarily ;  and  truth 
taken  in  the  widest  sense,  is  the  exposition  of  this 


166  A  SERMON  BY 

difference  exactly  as  it  exists,  in  the  mind  of  the  in-^ 
finite  God.  The  divine  law  is  a  perfect  rule,  draw- 
ing an  undeviating  line  between  virtue  and  vice, 
requiring  that  w^e  love  the  one  and  hate  the  other,  ac- 
cording to  the  difference  existing  between  them  in 
the  nature  of  things.  The  law  of  God  is  said  to  be 
holy,  just  and  good,  because  it  explains  and  enjoins 
obligation  according  to  the  eternal  and  unerring  stand- 
ard of  rectitude.  To  this  unalterable  standard,  all 
moral  beings  in  the  universe  are,  and  will  be  forever, 
under  obligation  to  conform.  In  this  respect  there 
is  no  difference  between  God  and  his  creatures.  The 
moral  excellence  of  Deity  consists  in  his  disposition 
invariably  to  regard  this  eternal  and  uncreated  stand- 
ard of  right.  In  his  word,  God  frequently  appeals 
to  this  standard  in  vindicating  the  rectitude  of  his 
administration  in  the  government  of  the  world.  God 
speaks  in  Micah.  vi.  3.  '  O  my  people  what  have  I 
done  unto  thee  ?  and  wherein  have  I  wearied  thee  ? 
Testify  against  me.'  He  submits  his  conduct  to  be 
approved  by  his  creatures,  only  as  it  coincides  with 
what  is  fit  and  right  in  the  nature  of  things-     , 

Neither  does  God  criminate  creatures,  only  as 
they  violate  moral  obligation.  God  and  his  crea- 
tures are  bound  to  do  right  by  one  and  the  same  rule. 
If  it  should  be  imagined,  at  first  thought,  that  Qod 
is  not  duly  revered  by  conceiving  him  bound  to  do 
right,  it  might  be  asked,  whether  he  would  not  be 
dishonored,  upon  the  contrary  supposition  ?  If  God 
were  not  bound  to  do  right,  would  he  refer  his  crea- 
tures to  the  nature  and  fitness  of  things  in  the  vindi- 
cation of  the  equity  of  his  ways  ?  It  is  the  glory  of 
God  that  he  implicitly  adheres,  in  all  his  acts,  to  the 
standard  of  moral  excellence,  and  his  obligation  thus 
to  do,  explains  the  reasonableness  and  authority  of  his 
law.  God's  law  is  reasonable,  not  simply  because  it 
is  his  law;  but  because  it  is  excellent,  and  in  its  own 
nature  conformable  to  the  eternal  standard  of  recti« 


DAVID  PORTER.  167 

hide.  God's  law  is  binding  on  us,  not  because  we 
are  commanded  to  yield  obedience  to  it,  but  because 
his  commandment'is  in  itself  right.  The  mouths  of 
the  wicked  in  the  other  world  will  be  stopped,  and  they 
become  guilty  before  God,  because  he  will  convince 
them,  that  the  extent  of  his  vindictive  displeasure  is 
conformable  to  the  same  fitness,  as  the  law  they  had 
violated.  God  will  not  punish  the  wicked  like  an  arbi- 
trary despot,  because  he  has  more  power  than  they  ; 
but  because  he  is  under  an  eternal  obligation  thus  to 
do,  from  which  he  cannot  depart,  without  forfeiting 
his  holiness.  To  say  this  of  the  ever-blessed  God,  is 
vastly  more  honorary  to  his  character,  than  to  con- 
ceive him  above  such  obligation.  If  wc  should  say, 
God  is  above  the  eternal  rule  of  right,  and  is  not  ob- 
liged to  conform  to  it,  no  reason  can  be  given  to 
make  it  certain,  that  his  adherence  to  this  standard 
will  be  uniform.  If  we  should  say,  that  moral  obli- 
gation does  not  arise  from  the  necessary  and  immu- 
table diiference  between  right  and  wrong,  we  must 
admit,  that  it  rests  on  some  other  foundation.  And 
if  on  any  other,  it  must  be  the  revealed  law.  The 
revealed  law  of  God  is,  that  we  should  love  him 
with  all  our  heart,  and  our  neighbor  as  ourselves. 
To  this  law  it  is  our  indispensable  dut)^  to  yield  obe- 
dience, and  for  this  reason  and  no  other,  that  it  is  fit 
and  right  in  the  nature  of  things.  Supposing  God 
should  create  another  world,  and  furnish  it  with  a 
superior  order  of  intelligences,  and  should  make  a  law 
enjoining  them  to  commit  murder  and  suicide,  would 
it  be  right  in  them  to  regard  this  law  ?  It  certainly 
would  not,  and  for  this  plain  reason,  it  would  be  con- 
trary to  what  is  right  in  the  nature  of  things.  It  is 
impossible  for  God  to  change  vice  into  virtue,  or  vir- 
tue into  vice.  Sin  is  wrong  in  its  own  nature,  and 
it  is  impossible  for  God  to  make  it  otherwise  by  a 
law.  It  is  hence  evident,  that  law  is  not  the  ground 
of  moral  obligation  ;  but  moral  obligation  the  ground 


1^8  A  SERMON  BY 

of  law,  since  law  is  no  farther  binding,  than  it  is  right 
and  lit  in  the  nature  of  things.  To  say  that  God  can- 
not destroy  the  standard  of  moral  obligation,  is  say- 
ing no  more,  than  that  he  cannot  do  wrong  ,  and  say- 
ing that  he  is  under  this  obligation,  is  saying  no  less, 
than  that  he  is  infinitely  good. 

We  are  now  prepared  to  answer  Pilate's  question, 
'  IFhat  is  truth  ?  Truth  in  reference  to  this  question 
is  the  testimony  of  Jesus  Christ  to  the  excellency  and 
authority  of  the  law  of  God,  grounded  on  the  eter- 
nal and  unalterable  difference  betweenright  and  wrong, 
as  it  exists  in  the  nature  of  things.  To  bear  testi- 
mony to  the  truth  in  this  wide  extent,  was  the  ultimate 
end  for  which  Christ  came  unto  the  world,  and  per- 
formed his  mediatorial  work. 

The  scriptures  are  Christ's  testimony.  These  con- 
tain a  true  account  of  sin  and  holiness,  of  their  eter- 
nal and  immutable  difference,  as  they  lie  in  the  infi- 
nite mind  of  God.    Jesus  Christ  is  called  '  the  truth, 
the  faithful  and  true  witness,'  and  is  the   divine  ex- 
pounder of  truth,  as  it  exists  in  the  nature  of  things. 
Truth,  in  its  appropriation  to  the  question  before  us, 
is  the  exposition  of  Jesus  Christ,  bequeathed  to  the 
world,  of  God's  unalterable  conformity  to  the  stand- 
ard of  moral  obligation  in  the  kingdom  of  providence  ; 
or  it  is  a  dispensation  of  combined  truth,  which  God, 
by  an  eternal  rule  of  righteousness,   was  bound  in 
honor  to  himself  to  exhibit,  for  the  highest  possible 
good  of  the  universe.     God  is,  in  no  case,  amena- 
ble to  creatures,  as  such,  in  themselves  considered ; 
but  he  is  obliged,  from  the  infinite  perfection  of  his 
nature,  to  make  that  display  of  truth,  which  should 
set  moral  good  and  evil   in  such  contrast,  as  should 
result  most  to  his  own  honor,  and  to  the  holiness  and 
felicity  of  his  moral  kingdom.     If  we  only  take  the 
pains  to  examine   closely  the  several  parts  of  truth, 
Jesus  has  unfolded  to  the  world,  in  the  dispensation 
he  has  revealed  and  executed,  we  shall  see  that  his 


dAvid  porter,  ie^ 

kingdom  is  a  kingdom  of  truth  in  eonformity  to  the 
eternal  and  immutable  standard  of  rectitude. 

Jesus  in  the  dominion  of  his  providence  or  by  his 
whole  work,  has  portrayed  the  divine  character  ex- 
actly according  to  its  reality.  He  has  not  deviated 
in  his  representation  from  truth  in  the  least  possible 
degree.  He  attributed  to  God  all  those  perfections 
^md  glories,  which  must  exist  in  the  glorious  Crea- 
t^or  and  Governor  of  the  world. 

The  account  Jesus  gives  of  God,  perfectly  tallies 
in  all  its  applications  and  bearings,  with  the  displays 
he  makes  of  himself  in  the  constitution  and  course 
of  nature.  Jesus  Christ  asserted  the  universal  gov- 
erment  of  God,  and  this  is  as  certain  as  that  the  world 
was  indebted  to  a  cause  for  its  beginning. 

2d.  Jesus  Christ  testified  to  a  law,  Vv^hich  is  bind^ 
ing  on  all  moral  beings,  and  which  Xve  may  cer- 
tainly know  is  the  divine  law.  Human  lav/  never  in 
any  case  whatever  respects  any  other  than  overt  acts. 
An  action  miist  be  visible  to  reach  human  cognizance. 
Hence  legislative  bodies  have  never  undertaken  to 
give  law  for  the  regulation  of  the  heart.  They  do 
not  call  men  to  an  account  for  their  secret  sins.  And 
it  is  impossible  they  should.  Because  a  crime  which 
is  latent  is  not  cognizable.  But  the  law  which  Jesus 
came  to  magnify  extends  to  every  secret  of  the  soul. 
Respecting  the  penalty  annexed  to  this  infinitely  ho- 
ly law,  Jesus  has  given  us  the  truth.  The  penalty 
is  an  expression  of  its  infinite  authority  and  shews 
the  law  to  be  like  its  author,  transcendently  excellent 
and  pure. 

3d.  The  testimony  of  Jesus  Christ  is  true  respect- 
ing human  nature  in  its  degenerate  state.  Men  in 
every  age  have  proved  themselves  by  actions  as  far 

removed    from  God,  as  Christ  represented  them - 

His   assertions    concur  with  those  facts,  which  are 
certain  evidence  that  h?  knew  *  what  was  in  man.' 

21 


170-  A  SERMON  BY 

Jesus  when  in  the  world,  did  not  make  a  single  mis- 
take  in  judgment.  Eighteen  hundred  years  have 
never  detected  him  in  a  fault.  The  portraiture  he 
has  drawn  of  this  fallen  worW,  the  fountain  of  in- 
dwelling sin,  and  the  degree  and  seat  of  it  in  the  mind, 
as  by  him  described,  proves  him  omnicient  and  in- 
finitely wise.  Jesus'  eye  is  ail-piercing,  not  a  pas- 
sion, not  a  motion  of  the  heart  does  he  overlook» 
The  correctnes  of  his  sentiments  respecting  human 
guilt,  holds  an  assent,  even  where  it  mortifies  and  ir- 
ritates. His  pencil  drew  a  picture  we  know  to  be 
our  own.  The  gospel  is  a  glass,  held  out  by  Jesus 
in  which  we  may  see  ourselves  lost^  and  that  he  alone 
is  our  helper, 

4th.  Jesus  Christ  is  perfectly  correct  and  true  in 
the  system  of  rules  he  has  given  for  the  regulation  of 
our  moral  conduct.  You  may  con  over  every  rule  he 
has  laid  down,  every  moral  sentiment  he  has  expres- 
sed, and  you  will  not  find  a  single  article,  if  adopted, 
and  carried  into  practice,  but  would  be  most  excel- 
lent in  its  opperation.  Those  most  hostile  to  Jesus 
and  his  gospel  are  necessiated  to  confess  his  moral 
rules  unexceptionally  excellent.  While  Jesus  is  made 
the  butt  of  ridicule  and  infidel  scoffing,  the  impious 
assailants,  are  irresistibly  constrained  to  a  confession 
honorary  to  the  truth,  that  there  has  never  been  a 
religion  in  the  world  so  conducive  to  human  hap- 
piness, so  well  calculated  to  alleviate  wo,  so  friendly 
to  social  compact,  as  the  christian  religion.  On  read- 
ing the  New  Testament,  infidels  themselves,  bring 
in  this  witness  and  leave  it  at  the  feet  of  Jesus. 

If,  therefore,  the  testimony  of  Jesus  is  true  upon 
the  points  already  suggested,  his  whole  system  must 
rest  on  a  foundation  which  never  shall  be  moved.  The 
mysteries  of  Godliness,  Christ's  humanity  and  equal- 
ity with  God,  his  mediatorial  kingdom,  his  efficacy 
and  merit  are  veracity  in  capitals,  '  known  and  read" 
of  all  heaven.     High  and  lifted  up  Jesus  is  enthroned. 


DAVID  PORTER.  171 

His  name  is  truth.  And  for  this  end  was  he  born, 
that  he  might  redr  a  kingdom,  from  every  nation, 
kindred  and  language,  to  be  witnesses  before  him. 
Whatever  clouds  may  now  veil  the  minds  of  guilty 
men,  whatever  doubts  they  may  entertain  of  the  char- 
acter of  the  Redeemer,  and  the  doctrines  which  he 
taught ;  the  time  will  come  when  the  veil  of  mystery 
will  be  rent,  when  truth  all  potent — overwhelming 
truth,  will  carry  conviction  to  all  hearts.  Then  will 
every  doctrine  of  the  cross  be  believed  ;  then  will 
Christ  Jesus  appear  in  the  resplendent  glory  of  his 
character,  and  to  him  every  knee  shall  ultimately 
bow,  and  every  tongue  confess,  that  his  kingdom  is 
a  kingdom  of  truth,  righteousness  and  light,  and  that 
in  him  *  is  no  darkness  at  alL' 


NATURE  AND  POWER  OF  TRUTH, 

ILLUSTRATED    IN 

TWO  DISCOURSES, 

BY 

DAVID  PORTER, 

SARTOR  OF  THE   PRESBYTERIAS   CHURCH    IN   CATSKILL,  No   YORK. 


SERMON  II, 


John  xviii.  38. 

Pilaie  saith  imto  him,  'what  is  truth  ? 

IN  the  preceeding  discourse  an  appropriate  answer 
was  attempted  to  this  great  question.  Your  attention 
is  now  invited  to  the 

11.  Particular,  which  is  to  point  out  the  nature  and 
effects  of  truth. 

A  subject,  frequently  rises  in  its  importance,  much 
higher,  by  attaching  to  it  the  effects  of  its  operation, 
than  by  resting  it  on  definitions,  though  ever  so  cor- 
rect and  pertinent. 

Should  you  find  a  man  who  is  a  total  stranger  to  the 
compass,  and  should  you  define  to  him  all  the  parts 
destinctly,  and  how  they  are  put  together,  so  as  to 
give  him  a  perfect  idea. of  the  instrument,  he  would 
have  but  a  very  contracted  view  of  its  importance, 
till  you  had  explained  to  him  its  utility,  and  the  im- 
mense advantages  resulting  from  it  to  the  world. 
When  you  had  done  this,  the  subject  would  magnify- 
in  his  eye,  and  he  would  appreciate  it  as  one  of  the 
most  useful  discoveries  ever  made  by  the  human  mind. 
It  is  very  much  so  with  truth  in  application  to  the 
object  before  us.     We  have  defined  truth.  We  liave 


174  A  SERMON  BY 

said  to  this  effect,  that  it  is  the  testimony  of  Jesus 
Christ  to  the  divine  law,  grounded  on  the  eternal  and 
unalterable  difference  between  right  and  wrong,  as  it 
exists  in  the  nature  of  things,  and  is  viewed  by  God. 
But  if  on  this,  or  on  any  similar  abstract  definition, 
the  subject  should  be  rested,  a  very  small  proportion 
of  the  importance  of  it  will  be  realized  and  felt,  com- 
pared with  what  might  be  expected,  in  case  we  should 
trace  out  its  peculiar  qualities,  and  its  tendency,  and 
the  effects  of  its  operation. 

If  this  part  of  the  subject  can  be  managed  advanta- 
geously, if  we  can  follow  truth  in  the  paths  marked 
out  by  the  great  Master  of  Assemblies,  it  is  hoped 
we  shall  go  away  more  convinced,  more  humbled, 
more  deeply  penetrated  with  the  truth,  and  with  more 
earnest  solicitude  to  know  it  as  it  is  in  Jesus  Christ 
our  Lord,  than  when  we  convened. 

Shall  we  then  behold  in  the  light  of  God's  word, 
the  truths  which  Jesus  has  disclosed,  in  its  nature,  in 
its  tendency,  and  in  the  effects  of  its  operation.    And 

1.  Truth  is  enlightening. 

Jesus  Christ,  who  is  the  Alpha  and  the  Omega^  the 
beginning  and  the  ending,  and  every  cope  stone  of 
truth,  is  represented  in  the  scripture,  by  way  of  emi- 
nence, and  with  peculiar  emphasis,  the  enlightener  of 
the  world.  John  his  forerunner  speaks  of  him  in  these 
words.  *  In  him  was  life,  and  the  life  was  the  light 
of  men.  And  the  light  shineth  in  darkness  and  the 
darkness  comprehendeth  it  not.  That  was  the  true 
light,  which  lighteth  every  man  that  cometh  into 
the  world.'  Simeon  a  just  and  devout  man,  and  one 
v/ho  waited  for  the  consolation  of  Israel  has  given 
us  the  same  testimony.  '  For  mine  eyes  have  seen 
thy  salvation,  which  thou  hast  prepared  before  face 
of  all  people,  a  light  to  lighten  the  Gentiles,  and 
the  glory  of  thy  people  Israel.'  David  tells  us,  that 
*  the  commandment  of  the  Lord,'  by  which  is  meant, 
tnithy  *  is  pure,  enlightening  the  eyes.'     It  is  the  n^ 


DAVID  PORTER.  175 

ture  of  truth  to  enlighten.     This  will  appear  abun- 
dantly evident  by  marking  the  vestages  and  course  it. 
has   taken.     I'hose  to  whom  the  oracle  of  truth  was 
first   committed  were  enlightened  far  beyond  those 
who  were  enveloped  in  heathenism.     A  comparative 
view  of  the  nations  of  the  world,  from  the  first  dawn 
of  light   shed   forth  by  the  son  of  righteousnes  af- 
fords complete  demonstration  on  this  point.    As  early 
as  the  patriarchal  age,  we  discover  remarkable  dis- 
parity between  the  nations  which  were  given   over 
to  heathenism,  and  the  few  who  vvcre  favored   with 
the  light  of  divine  truth.     While  the   Israelites  to 
whom   God  gave  the  special  communications  of  his 
mind,  worshipped  the  one  living  and  true  God,   the 
nations  round  about  them,  were  begotted  to  the  most 
abominable  idolatry.     They  defied  not  only  the  hosts 
of  heaven,  but  offered  sacrifices  to  Gods  of  wood  and 
of  stone,  and  even  creeping  reptiles  and  fouls  of  the 
air.     In  this  early  period,  the  Egyptians  prided  them- 
slves  as  superior  to  their  neighbors  ;  but  their  boast- 
ed fame  was  none  other  than  an  imaginary  greatness. 
Magic  was  the  principal  acquisition  to  which  their 
ambition   aspired.     In  moral   sentiment   they  were 
shrouded  in  midnight    gloom.     Call  up  to  your  re- 
collection,   Abraham,    Isaac    and   Jacob,    and    look 
among  their  heathen   cotemporaries  for  their  equals, 
and  do  you  find  them  ?    God  had  selected  a  people 
to  be  peculiarly  his  own,  to  whom  he  unfolded  some 
pages  of  truth,  which,  though  obscured  by  interven- 
ing clouds,   so  enlightened  them,  as  to  give  decided 
ascendency  to  them,  in  point  of  correct  inform.ation, 
over  all  the  nations  of  the  earth. 

If  from  the  patriarchal  age  we  move  farther  down, 
tlie  line  of  destinction  between  those  God  had  under- 
taken  to  instruct,  and  those  who  were  given  over  to 
their  bev/ildered  imaginations,  gradually  magnifies.. 
As  God  discovered  more  of  truth,  so  his  people  be- 
came more  enlightened.      One    Israelite    spiritu  *!ly 


176  A  SERMON  BY 

taught,  in  the  truth  outshone  the  whole  heathen  world 
combined.  The  collected  wisdom  of  the  babylonian 
monarchy,  feil  as  far  short  of  the  wisdom  of  Daniel, 
as  a  dim  taper  is  beneath  the  unclouded  sun.  The 
light  of  his  mind  was  confessed  as  a  prodigy  by  three 
of  the  greatest  and  most  splendid  monarchs^  whoever 
ascended  the  eastern  throne.  The  illumination  of  that 
wonderful  man  w^as  the  effect  of  truth  taught  him  by 
the  Lord  God  Almighty.  Detached  from  this  ac- 
qusition,  he  was  no  more  than  another  man. 

When  Jesus  made  his  disccnt  he  opened  an  im- 
mense treasure  of  truth  to  the  world  and  demonstrat- 
ed this  fact,  that  truth  is  enlightening.  Enlightened 
by  Jesus  from  whom  truth  shone  with  unborrowed  lus- 
tre, and  shed  its  genial  rays,  a  few  plain  men  whose 
acquired  abilities  were  inferior  to  no  small  proportion 
of  their  cotemporaries  confounded  the  boasted  wisdom 
of  the  great  and  honorable  of  the  earth.  During 
Christ^s  ministry  and  the  apostolic  age,  there  was  such 
an  astoni shins:  disclosure  of  truth,  that  in  a  short  time 
its  cheering  inlluence  had  extended  through  the  greater 
part  of  the  Roman  empire.  The  shades  of  heathenish 
superstition  and  false  philosophy  were  chased  away 
by  the  irradiating  beams  of  that  immense  combina- 
tion of  truth  reflected  by  Jesus  upon  a  benighted  world, 
and  on  subjects  of  everlasting  importance.  Heathen 
temples  and  worship  side  by  side  with  Christian  as- 
semblies stood  abashed  and  dwindled  into  contempt. 
The  votaries  of  Pagan  divinities  awakening  from  de- 
lusion, revolted  in  crouds  from  the  shrines  of  super- 
stition, to  the  courts  of  the  liviag  God.  Concurring 
here  with  the  celebrated  Mosheim,  very  elegantly  and 
justly  observes.* 

•'  Jesus,  being  ascended  into  heaven,  soon  shewed 
his  aflicted  disciples,  that  though  invisible  to  mortal 
eyes,  he  was  still  their  omnipotent  protector  and  their 
_ . ,«. .  „ ,     , , .  , ,    ,  ,    ,  .  -  .    .        .  .  ■■ , 

VoJ.  isfy  chap.  d. 


DAViD  PORTEU,  177 

benevolent  guide.     About  fifty  days  after  his  depar- 
ture from  them,  he  gave  thenl  the  first  proof  of  that 
majesty  and  power  to  which  he  was  exalted,  by  the 
effusion  of  the  Holy  Ghost  upon  them  according  to 
his  promise.     The  consequences  of  this  grand  event 
were  surprising  and  glorious,  infinitely  honorable  to 
the  Christian  religion  and  the  divine  mission  of  its 
triumphant  author.     For  no  sooner  had  the  apostles 
received  this  precious  gift,  this  celestial  guide,   than 
their  ignorance  was  turned  into  light,  their  doubts  in- 
to certainty,  their  fears  into  a  firm  and  invincible  for- 
titude, and  their  former  backwardness  into  an  ardent 
and  inextinguishable  zeal,  which  led  them  to  under- 
take their  sacred  office  with  the  utmost  intrepidity  and 
alacrity  of  mind.     This  marvellous  event  was  attend- 
ed with  a   variety  of  gifts;  particularly  the  gift  of 
tongues,   so   indispensably   necessary  to  qualify  the 
apostles  to  preach  the  gospel  in  the  different  nations. 
The  holy  apostles  were  also  filled  with  a  perfect  per- 
suasion,    founded  on  Christ's  express  promise,   that 
the   divine  presence  would   perpetually   accompany 
them,  and  shew  itself  by  miraculous   interpositions, 
as  often  as  the  successof  the jr  ministry  should  render 
this  necessary. 

Relying  upon  these  celestial  succours,  the  apos- 
tles began  their  glorious  ministry,  by  preaching  the 
gospel,  according  to  Christ's  positive'command,  first 
to  the  Jews,  and  by  endeavoring  to  bring  that  de- 
luded people  to  the  knowledge  of  the  truth.  Nor  were 
their  labors  unsuccessful,  since  in  a  very  short  time, 
many  thousands  were  converted,  by  the  infiuence  of 
their  ministry  to  the  Christian  faith,  from  the  Jews 
they  passed  to  the  Samaritans,  to  Avhom  they  preach- 
ed with  such  efficacy,  that  great  numbers  of  that  na- 
tion acknowledged  the  Messiah.  And  after  they  had 
exercised  their  ministry,  during  several  years,  at  Je- 
rusalem,  and  brought  to  a  sufficient  degree  of  consist- 
ence and  maturity  the  Christian  churches  which  were 


178  A  SERMON  BY 

founded  In  Palestine  2ir\d  the  adjacent  countries,  they 
extended  their  views  further,  carried  the  divine  lamp 
of  the  gospel  to  all  the  nations  of  the  world,  and  saw 
their  labors  crowned,  almost  every  where,  with  the 
most  abundant  fruits." 

Light  so  resplendent  as  that  beaming  from  the  ex- 
alted redeemer,  could  not  but  irradiate  every  one  who 
would  open  his  eyes  to  the  full  orbed  Sun.  Truth 
has  marked  its  wav  and  carried  with  it  such  a  blaze  of 
light,  as  has  set  the  christian  in  point  of  correctness 
in  moral  sentiment,  as  fai'  superior  to  the  heathen, 
as  they  arc  to  the  gods  they  adore.  Whence  all  this 
wide  disparity,  if  not  the  effect  of  truth  ? 

When  we  compare  those  parts  of  the  world,  where 
the  truth,  as  it  is  in  Jesus,  has  been  propagated,  with 
those  which  have  never  received  the  heavenly  message^ 
have  we  not  all  the  corroboration  any  fact  can  pos- 
sibly have  to  sustain  it,  that  truth  is  enlightening. 
If,  in  any  one,  there  can  be  an  inclination  to  hesitate 
rcsoectins:  this  sentiment,  let  him  bestow  a  momen- 
tary  look  on  the  northern  and  western  aborigines  of 
our  oun  country  ;  let  him  turn  his  thoughts  on  Asia 
and  Africa,  and  most  of  the  insulated  parts  of  the 
globe,  and  then  let  him  in  his  imagination  bring  them 
near  cur  own  enlightened  habitation,  and  is  there 
scarce  a  comparison  to  be  formed  between  the  con- 
trasted objects  in  point  of  moral  and  intellectual  at« 
tainments  ?  And  still  we  have  but  a  faint  picture  of 
the  enlightening  power  of  truth.  Its  illuminating  ef- 
fect has  been  and  is  still,  truly  astonishing,  as  it  exists 
in  the  chosen  followers  of  the  Lamb ;  and  yet  compa- 
ratively, the  day  is  beginning  to  dawn.  Girt  about 
widi  truth,  Jesus  can  do  more  still ;  and  blessed  be 
his  name,  he  will,  when  he  shall  make  the  light  of  the 
moon,  as  the  light  of  the  sun,  and  the  light  of  the  sun 
as  the  light  of  seven  days  cause  such  bright  shining  of 
truth,  that  the  infant  shall  die  an  hundred  years  old 
in  the  knowledge  of  the  Lor<i  God. 


DAVID  PORTER.  179 

When  the  new  Jerusalem  shall  come  down,  and 
there  shall  be  a  new  heaven  and  a  new  earth,  it  will 
bring  such  an  orb  of  light  from  the  majesty  on  high, 
as  shall  irradiate  the  minds  of  Jehovah's  elect,  surpass- 
ing all  the  experience  of  past  ages,  as  far  as  the  hea- 
vens arc  high  above  the  earth.  The  truth  of  Jesus 
will  never  have  completed  its  glorious  work  of  en- 
lightening. Jesus  will  set  upon  the  throne  of  truth 
enlightening  the  redeemed  more  and  more  into  the 
mysteries  and  glories  of  the  triune  majesty.  Hence 
we  may  rest  assured,  that  truth  is  enlightening 

2d.  With  equal  pertinency  it  may  be  said  that  truth 
is  convincing.  Truth  is  of  such  a  nature  as  is  calcu- 
lated to  produce  conviction  in  the  human  mind.  Men 
by  nature  are  opposed  to  the  truth,  and  are  extremely 
averse  to  come  to  the  knowledge  of  it  as  it  is  in  Jesiis; 
yet  such  is  its  nature  that  they  are  liable  to  be  con- 
vinced by  it.  Multitudes  were  convinced  of  the  truth 
before  the  incarnation  ;  multitudes  since  that  period, 
so  that  what  has  already  transpired,  proves  to  a  cer- 
tainty that  truth  is  convincing.  Many  of  Christ's  en- 
emies, and  who  continued  to  the  last  to  be  his  enemies, 
were  convinced  by  the  truth  of  God.  Conviction  of 
truth  is  nol  holiness.  It  is  not  religion.  Holiness 
belongs  to  the  heart — conviction  to  the  conscience. 
Devils  may  be  convinced  as  well  as  Saints  in  glory. 
Devils  believe  and  tremble.  The  inhabitants  of  the 
old  world,  the  Sodomites,  Pharaoh  and  his  hosts,  and 
the  kings  of  Babylon,  though  extremely  averse  to  it, 
were  nevertheless  convinced  of  the  truth.  Judas  and 
Pilate,  and  many  of  the  Jewish  Sanhedrim,  who  were 
the  immediate  agents  in  the  crucifixion,  were  brought 
to  deep  conviction  of  the  truth.  The  Centurion  at 
the  cross  made  a  public  confession,  of  an  entire  con= 
viction,  in  these  expressions  ;  *  Surely  this  man  is  the 
son  of  God.'  That  the  nature  of  truth  is  convincing, 
we  may  rest  assured  from  what  has  transpired  in  the 
world,  since  the  first  promulgation  of  the  gospel.   Mul- 


180  A  SERMON  BY 

titudes  of  all  classes  of  men,  from  the  sage  philoso- 
pher to  the  rude  barbarian,  have  set  to  their  seal  that 
God  is  true.  God  is  continually  carrying  on  the 
v/ork  of  convincing  men.  IVuth  is  calculated  to  pro- 
duce conviction. 

3d.  Truth  is  not  only  enlipjhtening  and  convincing, 
but  it  is  unconquerable.  The  kingdom  of  truth,  re- 
presented by  the  stone  cut  out  of  the  mountain  with- 
out hands,  is  a  kingdom  which  never  can  be  vanquish- 
ed. It  is  aloof  from  hostile  access.  The  enemy  may 
rise  like  a  tovverhig  surge;  and  brake  in  upon  it  like  a 
flood,  and  yet  they  are  overcome  in  the  attempt  and 
fall  maimed  at  its  feet,  like  Dagon  before  the  ark  of 
the  living  God.  The  powers  of  darkness  have  assailed 
the  truth  in  all  the  different  modes  of  encounter,  creat- 
ed subtlety  could  devise,  and  without  the  least  effect, 
Nero,  Decius  Trajan,  Severus  and  Julian  the  apos- 
ate,  made  the  bold  and  fruitless  attempt.  They 
could  do  nothing  ;  they  left  the  lield  beaten  and  over- 
come. Modern  infidels  have  made  great  promises  to 
the  world  of  the  achievements  they  should  execute  in 
the  abolition  of  the  truth,  as  it  is  in  Christ ;  but  in  the 
very  moment  of  effort,  truth  has  trampled  them  under 
foot,  and  laughed  them  to  scorn.  They  h'*ve  greatly 
mistaken  the  strength  of  the  arm  against  which  they 
have  risen  up.  It  is  an  arm  shielded,  which  no  point- 
ed javelin  can  touch.  As  well  might  the  child  of  yes- 
terday, remove  and  shake  the  heavens  and  earth  from 
their  base,  as  for  the  whole  combination  of  wricked 
men  and  devils  remove  one  particle  of  truth  fromits 
place. 

True,  the  faithful,  of  whom  the  world  was  not  wor- 
thy, have  fallen  a  sacrifice  in  instances  not  a  few,  to 
the  monsters  of  iniquity,  Herod  and  Pontius  Pilate, 
with  the  Gentiles  and  people  of  Israel,  made  a  despe- 
rate effort  to  extinguish  the  light  of  divine  truth,  in 
the  crucifixion  of  our  Lord;  but  it  is  to  be  noticed, 
what  they  did  was  the  establishment  of  one  of  the 


DAVID  PORTER.  \Bl 

greatest  truths  ever  witnessed  in  the  universe.  In  this 
flagrant  transaction  the  divine  determination  was  per^ 
fectly  accomplished,  and  the  faithfulness  of  God  to  his 
elect  confirmed.  The  divine  plan  brought  to  light 
by  Jesus,  is  eternal  truth  in  conformity  to  the  fitness 
of  things  ;  it  is  therefore  superior  to  every  opposing 
power  that  ever  has  or  ever  can  conspire  for  its  over- 
throw. The  proof  is  demonstration  itself,  that  truth 
is  invincible.  Of  truth,  we  may  say  still  more  than 
this,  it  is  irresistible.     Let  this  be  our 

4th.  Particular.  Ever  since  the  introduction  of  mo- 
ral evil  into  the  system,  the  wicked  of  both  worlds,  in- 
self  justification,  have  sought  to  confound  the  differ- 
ence between  right  and  wrong  in  the  nature  of  things. 
For  if  they  could  destroy  this  ground  of  moral  obliga- 
tion, they  could  exculpate  themselves  for  their  rebel- 
lion  against  God.     And  God  has  given  up  a  vast  part 
of  the  wicked  to  take  their  course,  that  he  might  prove 
to  them,   that  -truth  is  irresistible  ';  that  neither  his 
revealed  will  nor  law,  constitutes  the  difference  be- 
tween right  and  v/rong,  but  are  the  faithful  and  perfect 
exposition  of  this  difierence.     Nothing  is  more  com- 
mon in  the  world,  than  for  men  to  labor  with  all  tli^ 
powers  they  possess,  to  make  that  appear  right  which  is 
palpable  wrong,  and  that  wrong  which  is  perfectly  right. 
This  is  a  prominent  trait  in  sinful  characters,  both  as 
respects  principles  of  action,  and  actions  flowing  from 
such  principles.  This  matter  needs  some  illustration, 
that  we  might  have  a  clearer  view  of  the  triumph  and 
irresistible  power  of  truth.     In  this  illustration,  we 
shall  have  recourse  to  facts.  Satan  undertook  in  tempt- 
ing our  first  parents  to  eat  the  forbiden  fruit,  to  make 
them  believe  he  was  their  friend,  and  God  their  ene- 
my.     His  object  was  to  change  the  positions  of  moral 
good  and  evil,  or  of  truth  and  falsehood,  or  so  con- 
found them  as  to  destroy  their  difference.     Adam  and 
Eve  acted  upon  his  plan :  and  what  was  was  the  result  ^ 
Why  God  met  them  in  the  garden,  and  no  sooner  did 


182  A  SERMON  BY 

they  hear  his  voice,  than  they  were  completely  over. 
come  by  the  irresistible  power  of  truth.  The  buil- 
ders of  Babel  iu  defiance  of  the  living  God,  under- 
took to  erect  a  tower  whose  summit  should  reach  hea- 
ven. In  this  enterprize  they  made  no  inconsiderable 
progress.  They  were  ardent  in  the  pursuit  of  their 
object,  and  no  question,  entertained  high  expecta- 
tions of  success,  but  when  God  came  down,  they 
were  in  a  moment  confounded  by  the  irresistible  force 
of  truth,  and  abandoned  their  enterprize  forever. 

During  the  negociation  of  Moses,  at  the  court  of 
Fharaoh,  there  was  the  greatest  etlort  made  by  the 
proud  monarch  and  his  magicians  to  confound  right 
and  wrong,  and  thereby  to  justify  themselves  in  tramp- 
ling on  the  rights  of  God  and  men.  God  took  methods 
to  instruct  Pharaoh  and  his  people  by  the  irresistible 
force  of  truth,  and  the  result  vv^as,  they  brought  in  ver- 
dict against  themselves,  and  for  God,  that  he  was 
good  and  that  they  themselves  vrere  wicked.  Had 
not  truth  been  irresistible,  they  never  vv^ould  have 
signed  this  mortifying  confession.  Belsha2zar  was  a 
monarch  of  the  greatest  empire  then  existing.  '  He 
made  a  great  feast  to  a  thousand  of  his  Lords  and 
drank  v.ine  before  the  thousand.  And  he  praised 
the  Gods  of  gold  and  of  silver,  of  brass  and  of  iron, 
of  wood  and  of  stone.  God  took  occasion  to  let  him 
see  the  truth  in  a  most  impressive  manner.  For  in 
the  same  hour  came  forth  a  m.an's  hand,  and  wrote  over 
aginst  the  candlestick  upon  the  plaister  of  the  wall 
of  the  king's  palace,  and  the  king  saw  part  of  the  hand 
that  wrote.  And  the  kings  countenance  was  chang- 
ed and  his  thoughts  troubled  him,  so  that  the  joints 
of  his  loins  Vv^ere  loosed  and  his  knees  smote  one 
against  the  other.'  And  what  was  the  cause  of  this  an- 
guish of  soul,  which  shook  every  particle  of  his  body  ? 
Why  God  shewed  him  the  truth,  and  he  found  it  to 
be  irresistible.    He  could  not  stand  under  its  weight- 


DAVID  PORTER.  183 

Saul  of  Tarsus,  verily  thought  through  the  blhid- 
iies3  of  his  heart,  he  ought  to  do  many  things  conti-a- 
ry  to  the  name  of  Jesus  of  Nazareth.  And  for  this 
cause  he  received  letters  from  Authority  and  went  on 
his  way  towards  Damascus.  On  this  journey  Jesus 
met  him — yes  he  met  him  clad  in  the  armour  of  truth, 
having  on  his  vesture,  written  King  of  Kings  and 
Lord  of  Lords  !  And  how  was  Saul  affected  at  the 
sight  ?  V\  hy,  he  instantly  fell  prostrate  on  the  earth, 
and  as  he  tells  king  Agrippa,  he  could  not  resist  it, 
*  What  was  1  that  1  should  resist  God  V 

The  thief  on  the  cross  came  to  the  place  of  execu- 
tion, an  abettor  of  Christ's  murderers,  and  filled  with 
odium  against  Jesus.  He  was  at  first  determined  to 
maintain  his  opposition  to  the  last  extremity.  But 
this  was  the  time  and  place,  eternally  in  Christ's  mind, 
to  make  a  display  of  his  irresistible  grace.  Truth 
flashed  into  his  soul  like  the  forked  lightening.  Hp 
was  overcome  by  the  irresistible  power  of  God,  and 
offers  this  prayer  in  attestation  of  its  reality.  *  Lord 
remember  me  when  thou  comest  into  thy  kingdom.' 
In  the  day  of  God's  power,  in  all  cases,  periods  and 
parts  of  the  world,  the  truth  will  prove  itself  to  be  ir- 
resistible. In  this  period,  in  this  wicked  generation, 
there  are  thousands  of  witnesses  rising  up  for  God  and 
against  themselves,  that  truth  is  irresistible.  This 
will  eternally  be  the  case  with  the  damned  as  well  as 
the  saved.  They  will  yield  to  the  irresistible  force 
of  truth.  In  the  moral  universe  there  will  eternally 
be  a  concordance  in  this  matter.  The  mouths  of  the 
wicked  will  be  stepped,  because  of  the  irresistible 
operation  of  the  truth  upon  their  consciences.  This 
brings  me  to  a, 

5th  Observation,  that  truth  is  perfectly  and  eter- 
nally independent.  It  is  impossible  that  it  should  be 
destroyed  or  weakened.  As  truth  exists  in  the  na- 
ture of  things,  it  cannot  be  destroyed  witiiout  des- 
troying the  nature  of  things.     And  this  is  bevond  the 


184  A  SERMON  B\^ 

reach  of  all  bcjngs  in  the  universe.  It  is  no  more  pos- 
sil^ie  for  God  to  destroy  the  diiFerence  between  right 
and  wrong,  which  is  the  ground  of  truth  itself,  than 
it  is,  that  he  should  annihilate  his  own  existence.  It 
is  the  glorv-  of  God  that  he  cannot  lie,  and  it  is  his 
glory  that  he  cannot  destroy  the  nature  of  things,  and 
hence  truth  is  eternallv  and  unalterably  independent. 
I  add, 

Gthly.  That  truth    is   searching   and  penetrating. 
It  is  like  the  refiner's  fu'e,  it  will  take  out  every  par> 
tide  of  alloy  from  the  pure  metal.     It  is  like  the  fuU 
ler's  soap,  it  will  wipe  oif  and  expunge  every  minutia 
of  filth  and  uncleanness.     The   nature   of  the   truth, 
as  w^e  have  it  from  the   Lord   God,  is  to   hew  away 
all  the  trasli  that  comes  in  its  way.     It  will  go  down 
into  tiie  hiding  place  of  the  forger  of  lies,  and  bring 
him  out  and  lead  him  bound  hand  and  foot  to  a  tribu- 
nal, from  which  there  is  no  escape.     The  co-worker 
\vith  Satan,  who  denies  that  there  is  danger  in  sinning^ 
is  to  be  pierced  right  through,  with  the  truth.     Er- 
ror is  vulnerable  in  every  part,  and  truth  will  follov/ 
it.     It  will  seek  it  out,  froni  all  the  mazes  and  laby- 
rinths of  hellish  secrecy.      It  will  so   cut  away  root 
and  branch  as  to  leave  the  enemy  of  truth  nothing 
oh  Vv^hich  to  rest.     It  will  leave  him  hopeless  and  de- 
fenceless, goaded  by  the   stings   of  conscience  and 
sunk  under  a  sense  of  his  own  guilt.     God's   sove 
leignty,  his  absolute  decrees,  the  final  ruin  of  the  im- 
penetent,  the  permanency  of  Jesus'  throne  will  cut 
up  modern  error,   and  make  its  avowers   revolt  with 
horror  even  at  existence,  and  wish  that  they  had  never 
been   born.     Truth   will   have  its  way;    Jesus  v/ill 
ride  by  its  side  conquering  and  to  conquer.     It  will 
do  all  its  work  :  it  will  palsy  every  tongue,  that  moves 
to  its  prejudice,  and  kindle  a  fire  upon  hellish  festiv- 
ity,  that  shall  never  be  quenched.     Truth  is  not  con- 
fined  by  limits  ;  it  runs  up  to  the  Judgment  seat. — It  is 
Jesus'  Throne---it  is  eternal  and  unalterable,  and  thi' 


DAVID  PORTER.  185 

same  in  all  worlds,  and  forever  and  ever.  O  blessed 
redeemer,  wilt  thou  enrich  us  with  the  knowledge  of 
thy  truth. 

7thly.  Truth  is  humiliating^. 

Whenever  truth  is  made  efficacious  to  the  heart,  it 
empties  the  creature  of  self  exaltation  and  glorying 
and  postrates  him  in   the  dust.     Truth  always  gives 
God  the  throne  and  the  creature  the  footstool.     Noth- 
ing stirs  up  the  enmity  of  the  carnal  mind  like  truth 
seen  in  its  connexion ;    and  nothing  makes  the  crea- 
ture humble  like  truth  made  efficacious  by  the  sove- 
reign act  of  God.     While  through  a  deluded  heart, 
proud  man  would  fain  conceive  God  to  be  such  ano- 
ther as  himself;  yet  when  brought  cordially  to  receive 
the  truth,  it  is  his  chief  joy  that  the   Lord  reigns. — 
Having  by  sovereign  grace  become  willing  that  God 
should  be  God,  the  creature  wants  no  other  heaveit 
than  to  be  in  his  hand  and  to  see  him  act.     As  the  re- 
newed man  progresses  in  the  knowledge  of  the  truth, 
he  loses  in  self-esteem  and  increases  in  humility;  As 
God  magnifies  more  and  more  in  the  eye  of  the   be- 
liever, so  he  will  find  himself  disposed  to  take  a  low- 
er seat,  and  will  fell  himself  lost  in  Jehovah's  glory. 
Humility  increases  in  proportion  as  truth  is  seen  and 
relished.     Truth  will  never  have   completed  all  its 
humiliating  work.     In  the  triumphant  state,  when 
truth  shall  shine  in  unsullied  radiance,  the   glorified 
will  veil  their  faces.     One   truth  upon  the  back  of 
another  will  rise  in  quick  and  eternal  succession,  and 
the  mysteries  of  the  Redeemer's  character  and  work 
will  so  eclipse  all  finite  excellence,  as  to  produce  the 
very  perfection  of  humility  in  the  myriads  of  God's 
elect  in  the  world  of  eternal  glory.     Would  any  ask 
respecting  the  ground  of  increasing  humility  in  the 
blessed  ;  I'answer,  the  ground  is  truth  seen  and  loved, 
and  showing  a  contrast  between  the  creature  and  the 
creator.     The  more  perfectly  this  contrast  is  made 
visible  between  the  redeemer  and  the  redeemed,  t\K 


l8t>  A  SERxMON  BY 

lower  win  the  creature  choose  to  lie,  and  the  more 
will  he  exalt  God.  It  is  the  tenc'eicy  of  truth  re- 
ceived, and  admired  to  humble  tiie  creature  more 
and  more,  and  this  will  be  its  increasing  effect,  in 
heaven,  to  all  eternity, 

Sthly.   Truth  is  harmonious. 

In  some  minerals  there  are  substances  of  divers  na- 
tures and  qualities.  From  the  same  strata  the  chy- 
uiist  will  extract  a  variety  of  substances,  each  of 
which  has  a  nature  peculiar  to  itselu  When  he  has 
done  tliis,  he  will  reduce  them  back  to  their  original 
composition.  Vv^ith  truth  it  is  different^  It  has  only 
one  simple  nature.  It  is  conformable  to  a  rule  which 
is  eternal.  It  is,  therefore,  harmonious  in  its  parts, 
and  indivisible.  In  the  whole  disclosure  of  truth 
made  by  Jesus,  there  is  not  a  symptom  of  discordance. 
I'he  bible  is  a  perfect  v)hole  consisting  of  parts,  each 
bearing  the  signature  of  the  one  infinite  God  who 
cannot  err.  Truth  Is  linked  together  in  its  nature,  is 
so  perfectly  consistent  with  itself,  that  it  is  as  easy  to 
destroy  its  existence  as  its  harmony.  This  golden 
chain  unites  in  one  common  bond  a  kingdom  of  ten 
thousand  time  ten  thousand,  including  not  a  dissen- 
ter from  truth,  not  a  discord  in  praise,  who  unceasingly 
€xclaim  before  the  redeemer's  throne,  *  Saying,  great 
and  marvellous  are  thy  works.  Lord  God  Almighty; 
just  and  true  are  thy  ways,  thou  King  of  Saints.'  A 
few  inferences  will  conclude.   And 

1.  We  may  infer,  that  all  moral  beings,  in  the  uni- 
verse will  finally  agree  in  religious  sentiments.  The 
diversity  of  opinion  on  religious  subjects,  so  preva- 
lent in  the  v/orld,  is  not  owing  to  any  defect  in  the 
understandings  of  men.  Let  a  thousand  men  have 
an  equal  degree  of  conviction  of  any  truth,  and 
they  will  perfectly  concur  in  opinion  respecting  that 
truth.  Five  hundred  may  be  delighted,  and  the 
other  five  hundred  totally  displeased,  with  the  object, 
but  with  an  equal  degree  of  conviction ;  opposition  of 
moral  feeling  will  never  produce  opposition  of  senti- 


DAVID  PORTER.  187 

iHents.  And  for  this  reason,  conscience  is  the  facul- 
ty which  receives  conviction,  and  over  this  the  heart 
has  no  control.  If  the  heart  has  no  control  over 
the  conscience,  then  nothing  prevents  men  from  uni- 
formity in  religious  sentiments,  except  an  equal  de- 
gree of  conviction,  and  this  they  Vv  ill  ultimately  have* 
For  since  truth  is  unchangeably  the  same  and  inde« 
pendent,  and  tends  in  its  very  nature  to  produce  con- 
viction,  it  is/impossible  for  conscience  when  enlight- 
ened to  view  truth  otherwise  than  it  is ;  and  when  the 
moral  universe  shall  be  brought  to  this  issue,  there 
will  be  no  more  disagreement  in  religious  opinions 
henceforward  forever.  We  may  reason  thus  with 
great  safety,  because  we  know  from  fact,  that  the  vi- 
lest men,  even  thieves  and  murderers,  have  exactly 
the  same  opinions  of  right  and  wrong,  so  far  as  they 
are  enlightened,  as  the  best  men  living.  So  soon 
as  Pharaoh,  king  of  Egypt,  became  convicted,  he  con= 
curred  in  opinion  with  Moses  and  Aaron  respecting 
his  ov/n  vileness  and  God's  goodness.  From  nume- 
rous instances  it  is  easy  to  see,  that  the  result  will  be 
a  perfect  agreement  in  religious  opinions,  between 
moral  beings,  even  from  beelzebub  up  to  the  highest 
seraph  before  God^s  throne.     Hence 

2.  Truth  is  complete  master  of  natural  consci- 
ence. Conscience  is  a  power  in  man  of  accusing 
and  execusing  according  to  rectitude  and  not  a  pow- 
er of  controling  the  positions  of  virtue  and  vice. 
Conscience  is  obliged  to  report  correctly,  even  though 
it  reports  against  us.  If  truth  were  not  master  of  con- 
science, it  would  be  impossible  for  us  to  feel  guilt. 
A  sense  of  guih  however  small,  is  certain  evidence, 
that  conscience  is  under  the  government  of  truth.  It 
is  true,  conscience  may  be  blunted  for  a  while,  it  may 
not  accuse  at  the  very  instant  of  sinning,  but  it  will 
act  in  due  time.  It  will — it  must  of  necessity  witness 
for  Jesus,  that  his  work  is  perfect.  It  is  in  vain  for 
the  wicked  to  make  attempts  to  destroy  conscience  or 
keep  it  down.  The  business  between  truth  and  con- 
science must  of  necessitv  be  done.    The  hear r.  ma v 


188  A  SERMON  BY 

revolt  at  it,  but  truth  will  find  its  way  to  the  sinner^s 
retreat  and  sue  up  its  demand,  exacting  the  uttermost 
farthing';  neither  will  conscience  dispute  the  account. 
The  wicked  will  as  one,  be  brought  to  a  spot  of 
which  they  litde  dream.  In  an  hour,  when  they  think 
not,  the  inward  monitor  will  make  a  report  complete- 
ly ruinous  to  the  ungodly.  They  have  the  ingredi- 
ents of  a  dreadful  hell  in  their  own  minds. 

3.  We  may  infer  that  God's  goodness  will  be  as 
conspicious  in  punishing  the  wicked,  as  in  saving  the 
righteous.  Some  suppose  that  God's  goodness  will 
shield  them  from  his  vindictive  wrath,  and  hence  that 
there  is  no  danger  in  sinning.  This  is  making  God 
the  servant  of  their  wishes,  at  the  expense  of  his  ho- 
nor. A  greater  insult  cannot  be  offered  to  God  than 
this.  It  aims  destruction  against  his  throne.  For 
the  same  reason  God  will  save  the  redeemed,  he  will 
cast  off  the  wicked.  He  will  save  the  righteous  be- 
cause it  is  for  the  honor  of  his  name,  and  he  will  damn 
the  wicked  for  the  same  end.  It  is  as  right  to  pu- 
nish the  rebellous  as  to  reward  the  obedient,  and  thus 
God,  from  his  very  nature,  is  bound  to  do.  Should 
God  depart  from  this  rule  of  acting,  and  reward  pro- 
miscuously, virtue  and  vice  would  stand  on  a  level  as 
viewed  by  him.  But  such  procedure  is  incompa- 
table  with  infinite  goodness,  and  a  violation  of  the 
eternal  rule  of  rectitude  as  it  exists  in  the  nature  of 
things.  The  very  quarter  from  which  the  wicked 
are  expecting  peace  and  safety,  is  the  place  of  alarm. 
God's  goodness  signs  the  doom  of  the  incorrigibly 
%vicked,  and  makes  their  ruin  mevitable.  The  vindic- 
tive displeasure  of  God  at  sin,  has  been  too  often 
witnessed  in  the  world  to  be  disputed.  His  good- 
ness and  truth  will  cut  short  the  sinner's  vain  expec- 
tations to  his  overthrow. 

4.  We  may  see  the  reason  why  Christ's  kingdom 
has  stood  and  cannot  be  destroyed.  It  is  a  kingdom 
of  truth,  and  therefore  permanent  of  itself.  Nothing 
is  so  weak,  but  is  capable  of  being  held  up  by  exteri- 


DAVID  PORTER.  189 

or  strengtk.  Human  power  may  for  a  while  support  in- 
consistency and  error,  buterror  cannot  support  itself. 
Withdraw  support  from  false  theories  and  they  fall  by 
their  own  weight.  But  with  Christianity  it  is  not  so. 
It  can  stand  of  itself,  yea,  it  has  resisted  all  that  wic- 
ked men  and  devils  could  do  to  effect  its  ruin . 

Its  foundation,  its  superstructure,  the  whole  edifice  is 
eternal  truth,  and  therefore  no  weapon  formed  against 
it  shall  prosper.  When  earthly  thrones  shall  totter 
and  crumble,  Jesus'  throne  shall  stand  immoveable 
through  eternal  ages.     Hence, 

5.  We  infer  the  safety  and  blessedness  of  those  who 
are  united  with  Christ  in  the  truth.  Christ  is  their 
chosen  king,  and  if  he  be  for  them,  who  can  be  against 
them?  '  Happy  followers  of  JesuS)  because  he  lives, 
ye  shall  live  also.  Forget  not  the  ruin  from  which 
you  were  taken,  and  the  price  of  your  ransom.  You 
%vere  conceived  in  sin  and  shapen  in  iniquity.  You 
were  cast  out  into  the  open  field  to  the  loathing  of 
your  persons.  You  were  without  hope  and  without 
God  in  the  world.  Your  sins  gathered  over  your 
heads  like  a  thick  cloud.  Sinai's  mountain  was  all 
on  fire,  and  the  penalty  due  to  sin  was  ready  to  fall 
on  you  and  plunge  you  into  endless  pain.  But  then 
did  the  arm  of  the  Lord  bring  salvation.  Then,  O 
then,  was  a  time  of  love.  I  have  found  a  ransom  said 
the  father ;  and  the  Son  responds — Lo  I  come  in  the 
volume  of  the  book  that  is  written  of  me,  I  delight  to 
do  thy  will.  And  did  the  Son  of  God  descend  so 
low  as  to  take  thy  place  thou  most  unworthy  of  all 
God's  creatures  !  Yes,  he  did  bleed  for  thee,  and  thy 
life  is  the  price  of  blood.  Rich,  free  grace,  has  brought 
thee  out  of  darkness  into  God's  marvellous  light,  and 
made  thee  an  heir  with  Emmanuel,  to  an  inheritance 
incorruptible,  undefiled  and  thatfadeth  not  away.  As 
Jesus  is  of  the  truth,  so  art  thou,  O  thou  highly  fa- 
voredof  the  Lord;  and  what  manner  of  person  oughtest 
thou  to  be  !  How  faithful,  how  devoted  to  the  king- 
dom, how  valiant  for  the  trutji,  how  indefatigable  in 


190  A  SERMON  BY 

the  vineyard  of  God  !  Ye  sons  and  daughters  of  the 
Lord,  born  of  the  incorruptible  seed,  which  liveth  and 
abideth  for  ever,  by  the  side  of  such  prince  will  you 
ever  grow  faint  and  let  down  your  watch  ?  Remem- 
ber ye  have  nothing  to  fear.  Though  the  sea  rage 
and  the  heavens  gather  blackness,  though  the  hail 
descend,  lightnings  play,  thunders  roar,  and  the  earth 
shake  from  its  centre,  yet  in  Jesus  ye  are  secure.  He 
lives.  As  he  is  true  and  faithful,  your  feet  shall  never 
slide.  Keep  your  eye  upon  his  blessed  character,  stay 
yourselves  upon  his  truth,  follow  him  whithersoever 
he  goeth  and  glory  in  his  presence. 

6.  We  may  infer,  the  wretchedness  of  those  who 
are  opposed  in  heart  to  the  truth.  The  foundation  of 
your  hope  is  in  the  sand  and  cannot  stand  the  day  of 
trial.  As  you  are  opposed  to  the  truth,  you  are  op- 
posed to  God.  You  are  dreaming  of  peace  and  safe- 
ty, in  a  place  of  the  utmost  hazard.  Do  not  for  the 
world  be  indifferent  to  your  situation,  and  the  steps 
you  are  taking.  Stop  and  pause  !  Remember  you 
are  in  arms  against  a  king  more  mighty  than  your- 
selves. Your  disaffection  with  the  truth  is  as  pre- 
posterous as  it  is  base.  You  are  completely  in 
God's  hand,  from  which  there  is  no  release.  While 
3^ou  are  imagining  your  fortress  is  strong,  and 
are  defying  the  Almighty,  you  are  shut  in  at  every 
avenue,  and  absolutely  taken.  While  you  ase  at 
ease  on  you  pillow,  judgment  slumbereth  not,  damna- 
tion lingereth  not.  From  whatsoever  pretext  you 
have  come  out  in  hostile  array  against  the  truth, 
will  you  deem  it  too  much  to  review,  the  ground 
you  have  taken,  and  the  strength  and  excellence 
against  which  you  are  contending  ?  If  you  find  on 
mature  deliberation,  that  your  situatioa  is  unsafe, 
that  your  prospects  for  eternity  can  yeild  no  rest  in 
the  moment  of  dissolution,  will  you  not  flee  for  re- 
fuge to  that  rock  which  is  higher  than  you  ?  Hi- 
therto you  have  been  feeding  on  an  airly  phantom, 
but  believe,  '  if  the  Son  make  you  free,  you  shall 
be  free  indeed.'    Reader,  if  this  moment  thou  art  a 


DAVID  PORTER,  191 

despiser  of  gospel  grace,  yet  reflect,  you  are  hasten- 
ing to  the  judgment  to  receive  thy  last  sentence  from 
which  there  is  no  respite,  no  reprieve.  *  If  once  you 
fall  beneath  his  stroke,  there  is  no  deliverer  there.' 

7.  We  may  infer,  that  ministers  of  the  gospel  hold 
a  place  of  immense  responsibility  to  God  and  the  souls 
of  men.  If  they  suppress  the  truth  as  it  is  in  Jesus, 
for  fear  of  offending  their  hearers ;  if  they  substitute 
laxness  of  principle,  for  the  doctrines  of  the  cross, 
dry  outside  morality  for  practical  godliness,  they 
do  it  at  an  awful  peril.  They  are  not  placed  on  Jerusa- 
lem's wall  to  amuse  the  multitude  with  a  mock  reli- 
gion in  human  attire.  They  are  not  sent  forth  to 
fabricate  new  theories,  or  gloss  the  truth,  to  render 
it  less  offensive  to  the  carnal  heart.  For  no  such  end 
w^as  the  christian  ministery  instituted.  The  gospel 
heralds  are  not  at  liberty  thus  to  aspire.  They  are  em- 
bassadors from  God  to  deliver  his  message  in  its  true 
spirit  and  genuine  simplicity.  If  from  this  they  de- 
part, through  cowardice  or  thirst- for  popular  applause, 
they  are  no  longer  embassadors  of  Christ,  but  traitors 
to  his  cause.  And  can  there  be  a  higher  crime  com- 
mitted against  the  Supreme  Majesty,  than  coming 
out  under  a  cloak  of  friendship  for  Christ,  and  then 
aiming  destruction  at  his  throne.  Verily  God  will 
not  hold  them  guiltless.  Such  treachery  will  not  es- 
cape with  impunity.  And  with  what  face  will  the 
unfaithful  preacher  meet  his  hearers  at  the  judgment 
bar  ?  He  had  taught  his  hearers  ;  but  had  taught  them 
to  disbelieve.  He  had  confirmed  them  in  their  guilt 
by  refusing  to  expose  it.  He  had  blinded  their  eyes 
about  God  by  keeping  his  character  out  of  sight.  He 
had  feasted  their  pride,  when  they  needed  humbling. 
He  had  pleased  their  fancies,  at  the  expence  of  their 
souls.  He  had  inflated  them  with  expectations  of 
heaven,  when  on  the  brink  of  destruction,  and  closed 
their  eyes,  giving  them  God-speed  with  a  lie  in  their 
right  hand ;  and  how  is  he  to  settle  this  account  on  the 
day  of  final  reckoning  1  How  is  he  to  clear  himself  from 


192  A  SERMON  BY  &c.  &c. 

the  blood  of  souls!  Wherewith  will  he  frame  his  plea 
in  self  defence,  against  his  flock  thus  accusing  and  up- 
braiding} ?  '  We  were  thy  flock  and  thou  wert  our 
shepherd.  With  you  were  the  treasures  of  knowledge 
and  truth.  And  why  didst  thou  withhold  from  us  the 
messages  thou  wast  sent  to  deliver.  We  are  undone 
forever  through  thy  unfaitfulness.  You  never  describ- 
ed in  our  hearing  the  character  of  our  Judge,  nor  the 
truth  of  his  word.  The  doctrines  you  taught  us  to 
despise,  we  find  to  be  the  truth  of  God.  You  aliov/ed 
us  to  sport  with  his  sovereignty  and  decrees,  and  in 
this,  thou  didst  awfully  deceive  us.  You  reproved  us 
politely  for  disgraceful  crimes,  but  never  described  to 
us  the  sin  of  our  nature.  When  we  were  sometimes 
alarmed  at  cur  state  and  prospects,  you  hushed  our 
fears  by  crying,  peace,  peace,  whereas  God  had  said, 
there  is  no  peace  to  the  v/icked.'  How  overwhelmed 
with  guilt  and  horror  will  such  preachers  be  with  their 
deceived  hearers,  on  the  great  day  of  account.  Ye 
who  lead  in  the  assemblies  of  the  saints,  and  are  em- 
basadors  of  Christ  to  an  ungodly  world,  can  ye  be 
indifferent  to  the  high  responsibility,  with  which  you 
are  cloathed  ?  Your  m/mistry  is  as  eventful  as  eter- 
nity. Keeping  nigh  the  standard  of  truth,  may  every 
word  you  utter  be  such  as  shall  give  you  boldness 
and  rejoicing  in  the  day  of  Christ's  appearing.  Be  not 
dismayed  nor  discouraged.  Truth  will  outlive  ail  op- 
position raised  to  its  prejudice.  Not  as  at  the  bar  of 
Pontius  Pilate,  but  before  the  whole  assembled  uni- 
verse, Jesus  v»-ill  honor  the  truth,  to  which  every  con- 
science will  ascent  to  the  glory  of  God. 

Finally,  Let  not  a  soul  be  indifferent  to  the  truth. 
If  you  are  saved  it  will  be  through  a  cheerful  acquies- 
cence with  Jesus  in  the  doctrines  of  his  word.  It  is 
your  life  to  be  with  Christ  in  the  truth.  You  are  rich 
for  eternity  if  on  this  foundation,  but  if  on  any  other, 
you  are  gone — gone,  and  lost  forever.     Amen. 


LOVE  TO  CHRIST. 

A    S  E  k  M  O  N. 

BY 

E.  PORTER. 

ffASTOB.  Ot   A    COKGREGATIONAL    CHURCH    IM    THE-   FIRST 
SOCIETY    IN    WASHINGTON CONNECTICUT. 

John  xxi.   17. 

^^moft^,  son  ofjonds^  lovest  thou  me  ? 

^  MANY  there  are,  even  in  christian  lands,  who 
discard  Christianity  ;  many  rest  in  a  cold  assent  to 
its  doctrines,  while  they  believe  and  know  nothing 
of  the  heaven- born  principle  of  vital  religion  in  the 
soul.  Like  the  poor  brutes  around  them,  they  ej^t 
amd  drink  and  sleep,  breathe  and  walk  ;  while  the  in- 
terests  of  another  life  are  thought,  exclusively,  to  con- 
cern *  the  weak,  the  sickly,  the  aged  and  the  dying.' 
The  hearts  of  others  are  so  entirely  occupied  with 
business  or  amusements,  that  they  remain  strangers 
to  their  bible,  to  their  Saviour,  to  themselves;  stran- 
gers indeed  to  every  thing  which  it  is  the  great  purpose 
of  life  to  learn.  Multitudes,  in  these  awful  circum- 
stances, live  with  as  much  apparent  tranquility  as 
though  they  were  perfectly  assured,  that  Christianity 
is  a  fiction  and  eternity  a  dream. 

My  brethren,  are  we  immortal  creatures  ?  Shall 
these  souls  of  ours  survive  the  changes  of  time,  and 
exist  in  glory  or  despair,  when  the  petty  interests  of 
this  mutable  and  perishing  world  shall  have  passed 
into  oblivion  ?  What  subject  can  better  deserve  our 
attention  than  a  careful  inquiry  into  our  own  mpral 
state  and  prospects  for  an  endless  hereafter  ?  What 

24 


194  A  SERMON  BY 

question  can  more  solemnly  address  our  interests  or 
feelings,  tHan  that  of  the  Divine  Saviour,  in  its  appro- 
priate application  to  each  heart,  '  Lovest  thou  me  1^ 
In  comparison  with  an  inquiry,  involving  consequen- 
ces of  such  infinite  moment,  all  others  are  '  less  than 
nothing.'  Who  can  leave  this  point  undecided,  and 
rest  easy  ?  Who  can  decide  it  against  himself,  and 
feel  safe  ?  Earthly  thrones  and  empires  are  trifies  of 
a  moment,  when  laid  in  the  balance  against  the  joys  or 
sufterings  of  eternity. 

At  the  last  interview  Christ  had  with  his  disciples^ 
before  his  ascension,  the  question  which  I  have  cho- 
sen for  a  text,  was  addressed  to  Simon  Peter.  Thrice 
had  he  denied  his  Master  at  the  high-priest's  palace  ;. 
and  now  thrice  was  he  put  upon  the  trial  of  his  since- 
rity by  this  pointed  interrogatory.  Though  Peter, 
as  a  christian  minister,  was  required  to  give  evidence 
of  his  love  peculiar  to^his  office,  by  feeding  Christ's 
sheep  and  lambs,  the  subject  is  not  necessarily  limit- 
ed to  any  class  of  christians  or  men.  Let  us  sup- 
pose then,  the  divine  Jesus  to  stand  in  the  midst  of 
us,  and  address  us  individually  with  this  solemn, 
searching  question,  'Lovest  thou  me?'  Who  of 
us  could,  understandingly,  make  the  appeal  to  his 
omniscience,  '  Lord  thou  knowest  all  things,  thou 
knowest  tliat  I  love  thee.'  To  settle  this  point,  to 
the  satisfaction  of  an  enlightened  conscience,  requires 
that  we  carefully  examine  the  nature  and  fruits  of 
love  to  Christ. 

Let  it  be  remarked  then  in  general,  that  love  to 
Christ,  is  something  above  the  instinct  of  natural  gra- 
titude, 

Thosewords  of  the  appostle  John  *  We  love  him  be* 
cause  heyfr^/  loved  us,'  have  been  understood  by  some 
to  import,  that  there  can  be  no  true  love  to  Christy 
which  does  not  proceed  from  an  apprehension  of  his 
special  favor  to  us.  Such  an  opinion,  whether  de- 
signedly or  not,  does  really  substitute  refined  selfish^ 


£.  PORTER.  1^ 

ri.ess  for  holy  affection.  The  love  of  Christ  in  the 
purchase  of  the  cross  and  the  gift  of  the  Holy  Spirit^ 
for  the  effectual  calling  and  sanctiiication  of  men  is  the 
producthe  cause  of  all  the  genuine  love  that  exists  in 
any  human  heart.  In  this  sense,  if  we  love  him,  it  is 
because  ht first  loved  us.  And  gratitude,  for  favor 
so  astonishing,  is  essential  to  tlie  christian  temper. 
But  to  love  Christ  from  no  other  principle  than  the 
hope  of  being  personally  benefited  by  him,  is  clearly 
not  to  love  him  at  all  with  any  supreme  affectioUu 
From  the  same  temper,  wicked  Gallileans  followed 
}iim,  while  he  fed  them ;  and  wicked  Gadarenes  de- 
sired him  to  depart,  when  no  stlfish  advantage  w^as 
expected  from  his  presence.  To  exercise  this  sort 
of  love,  is  no  more  than  publicans  may  do  ;  and  no 
more  than  Satan,  if  he  could  be  released  from  suffer- 
ing, might  do,  and  be  Satan  still. 

Let  it  be  remarked  again,  that  love  to  Christ  is 
something  superior  to  the  exercise  of  mere  pity. 

Among  the   multitude  that  attended  the  i-iviour 
from  Pilate's  judgment-hall,  to  the  place  of  crucifix- 
ion, he  observed  some  who  were  tenderly   moved  at 
his   circumstances.     With  a  perfect  Icnowledge  of 
their  characters  and  prospects,  he  gave  the  prophetic 
admonition  '  Daughters  of  Jerusalem,  weep  not  for 
me,   but   weep   for  yourselves    and   for  your   chil- 
dren.'    Whatever  else  these  words  imply,  they  seem 
evidently  to  indicate  that  the  t^ar^  of  some,   on  that 
occasion,  flowed  from   no  higher  fountain  than  the 
instinct   of  compassion.     From  the    same  fountain 
they  might  have  flowed  as  freely,  on  witnessing  any 
other  scene  of  deep  suffering,  especially  of  suffering 
innocence.     A  similar  effect  may  be  produced  on  per- 
sons of  sympathetic  minds  by  reading  the   history  of 
the  crucifixion.     They  may  weep  for  Christ,   while 
they  know  not  what  it  is  to  love  him.     They  may  be 
sorry  for  a   suffering   Saviour,   without  any  proper 
sorrow  for  sin,  the  occasion  of  his  sufferings.     T-hey 


1^  A  SERMON  BY 

may  feel  every  exercise  of  natural  humanity,  and  yet 
be  strangers  to  every  exercise  of  gospel  humility. 

The  great  inquiry  remains  to  be  answered,  what  is 
<true  love  to  Christ  ?     I  reply, 

I.  It  is  a  proper  and  just  regard  to  his  whole  char- 
acter. 

It  is  not  a  partial,  transient  emotion,  but  a  perma- 
nent, moral  temper.  It  is  that  animating,  opera- 
tive, vital  principle  of  the  new  heart,  which  unites  it 
to  Christ,  and  '  enthrones  him  in  the  soul.'  It  is 
that  disinterested  affection  which  loves  its  object  be- 
cause it  is  '  altogether  lovely.'  He  who  possesses 
this  temper,  acknowledges  Christ,  not  simply  as  tlie 
son  of  Mary,  or  the  Prophet  of  Nazareth  ;  but  as  ai^ 
eternal  and  divine  person  :  as  possessing,  equally 
with  the  Father  and  Spirit,  all  the  attributes  of  the 
undivided  Godhead.  To  regard  the  '  author  and  fin- 
isher of  our  faith,'  as  a  mere  creature,  the  equal  of 
man,  or  at  most,  the  bare  superior  of  angels,  is  to  de- 
ny th;p  Lord  that  bought  us.  It  is  to  sink  the  amaz- 
ing scene  on  the  hill  of  Calvary,  to  an  event  of  com- 
mon history.  It  is  to  blot  out  every  syllable  of  good 
news  from  the  gospel ;  to  annihilate  the  faith  and  joy 
of  the  christian's  heart,  and  to  debar  him  from  the  pos- 
session or  the  hope  of  heaven.  True  love  contem- 
plates the  Deity  and  atonement  of  Christ  as  insepa- 
rable. Here  is  room  for  its  eternal  exercise.  The 
ynion  of  the  divine  nature  with  humanity,  in  the  per- 
son of  the  Redeemer,  gives  to  his  sacrifice  on  the 
cross  all  its  efficacy'  to  vindicate  the  honor  of  the 
Godhead,  and  to  ransom'  perishing  men.  Unitedly 
to  celebrate  this,  in  loud  and  everlasting  anthems,  will 
be  the  work  and  blessedness  of  those  happy  spirits 
that  share  in  the  benefits  of  gospel  grace. 

II.  If  we  truly  love  Christ  we  shall  possess  a  pro- 
per regard  to  the  divine  law. 

Without  seeing  the  perfection  of  this  law,  it  is  im- 
possible to  comprehend  the  design  of  his  incarnation 


E.  PORTER.  197 

mid  sufFerings,  or  to  view  his  cross  in  any  other  light 
^  than  as  *  a  stumbling  block  and  foolishness.'  Ignor- 
ance and  mistake  on  this  point  have  occasioned  some 
of  the  most  fatal  errors  in  religion.  To  magnify 
the  gospel,  as  some  have  done,  at  the  expense  of  the 
law,  is  to  dishonor  the  Saviour  and  endanger  the 
souls  of  meuo  If  the  law  be  unjust,  there  can  be  no 
crime  in  transgression — no  grace  in  forgivenss  ;  and 
if  so,  the  gospel,  at  best,  is  but,  *  a  cunningly  devised 
fabel.'  The  perfect  Author  of  both  on  this  supposi- 
tion, must  be  at  variance  with  himself,  and  his  moral 
kingdom  must  contain  the  radical  principles  of  its 
own  dissolution. 

God  challenges  the  supreme,  undivided  love  of 
creatures  as  his  due.  He  will  submit  to  no  com- 
promise with  any  rival.  He  will  allow  of  *  no  other 
God,  before  him^  in  the  affections.  He  demands  an 
unconditional  surrender  of  the  heart, — the  ivbole  heait 
to  himself.  The  great  design  of  the  gospel  is,  not 
to  invalidate  but,  to  vindicate  and  enforce  these  holy 
claims.  If  the  preceptive  demands  of  God's  law  re- 
quire not  too  much  of  creatures,  its  penalty  cannot 
be  abated  in  behalf  of  transgressors,  without  some 
equivalent  testimony  of  its  perfection.  An  indis- 
criminate forgiveness  of  the  guilty,  without  any  ade- 
quate satisfaction  for  their  offences,  would  be  want 
Qf  benevolence. 

*  A  God  all  mercy,  is  a  God  unjust.' 

If  grace  reign  at  all,  consistently  with  the  interests 
of  the  divine  kingdom,  it  must  reign  through  right- 
eousness.' The  Son  of  God  came  into  '  the  world 
to  condemn  rebellion  against  his  Father's  government, 
not  to  justify  it :  he  came  to  establish  and  magnify 
the  law,  not  to  destroy  it.  Vain  is  the  hope  of  in- 
definite and  unconditional  salvation  to  all  men  built 
on  misapprehension  of  the  atonement.  Vain  are  all 
professions  of  love  to  Christ  originating  from  the 
same  source.    Say  \vhat  we  vnll  of  our  obligations  to 


1^  A  SERMON  BY 

the  Redeemer,  it  is  all  empty  talk  if  we  do  not  feel 
that  lie  came  to  deliver  us  from  the  just  penalty  of  a 
righteous  and  violated  law. 

III.  If  v.-e  love  Christ,  we  shall  cordially  approve 
of  the  doctrines  which  he  taught. 

Such  are  the  eternal  existence  and  infinite  perfec- 
tion of  one  supreme  God,  in  three  persons  ;  his  holy 
and  immutable  purposes  ;  the  unlimited  extent  and 
duration  of  his  all-perfect,  all-pervading  and  all-dis- 
posing providence  ;  the  awful  depravity  and  perish- 
ing state  of  men  by  nature  ;  the  glorious  fulness  of 
the  gospel  atonement ;  the  necessity  of  the  supernat- 
ural, sanctifying  agency  of  God's  Spirit  on  the  heart, 
of  repentance,  faith  and  evangelical  holiness  ;  the  sta- 
bility of  the  covenant  of  grace  ;  the  richness  and  per- 
petuity of  its  promises,  and  the  endless  state  of  bliss 
or  misery,  which  will  folio  v  the  great  day  of  recom- 
pence.  The  friends  of  Christ  love  these  doctrines, 
for  the  same  reason  that  unholy  hearts  hate  them ; 
because  they  exalt  God  and  humble  human  pride. 
That  Catholicism  which  confounds  truth  with  error, 
which  bids  God  speed  to  any  thing  and  every  thing 
assuming  the  name  of  religion,  however  much  at  va- 
riance with  the  vital  principles  of  Christianity,  is  not 
tlie  benevolence  of  the  gospeU 

IV.  If  we  love  Christ  we  shall  sincerely  and  hum- 
bly accept  the  salvation  which  he  offers — salvation 
from  natural  and  moral  evil — salvation  by  free  grace. 

The  happiness  to  be  enjoyed  in  heaven  is  exactly 
suited  to  the  temper  and  feelings  of  the  sanctified  be- 
liever. There,  God  will  be  glorified.  There,  per- 
fect, unceasing  holiness  will  reign  in  every  heart. 
To  a  soul  that  loves  Christ,  deliverance  from  misery 
is  not  enough,  without  deliverance  from  sin.  Far 
would  such  an  one  think  himself  from  happiness,  to 
be  rescued  from  hell,  and  left  under  the  dominion  of 
a  wicked  heart.     The  salvation  of  the  gospel  is  ther^* 


E.  PORTER.  199 

fore  precisely  such  as  suits  the  true  christian.  He  is^ 
in  all  respects,  pleased  with  the  heaven  which  the  di- 
vine redeemer  has  purchased  for  his  followers ;  and 
with  the  terms  on  which  they  are  admitted  to  its  en- 
joyment. 

V.  If  we  love  Christ,  we  shall  cheerfully  submit 
to  the  services  and  sufferings  of  the  christian  life» 
Thus  Peter  evinced  his  love.  Did  he  deny  his  di- 
vine Master  ?  deny  him  in  the  face  of  solemn  warn- 
ings, and  vows  ?  deny  him  before  his  enemies  and  in 
an  hour  of  awful  trial  I  He  did  :  and  the  mournful 
fact  is  recorded,  as  one  among  a  thousand  demon- 
strations, that  the  best  of  men  are  frail  and  fallible. 
But,  as  became  a  christian,  he  remembered  that  wo- 
ful  fall,  w^ith  an  acking,  contrite  heart.  He  remem- 
bered it,  and  '  wept  bitterly.'  He  remembered  it, 
and  no  more  lacked  for  courage  to  do  his  duty.  The 
beloved  name  which  he  abjured  before  Pilate,  he 
was  afterwards  bold  to  acknowledge  before  Jews  and 
Romans,  in  the  streets  and  synagogues,  in  prison 
and  on  the  cross.  Behold  the  man  who  trembled  at 
the  voice  of  a  ciamsel,  triumphs  amidst  the  flames  of 
persecution  !  Undismayed  at  peril  or  suffering,  in 
their  most  terriffic  forms,  he  encounters  with  a  mar- 
tyr's intrepidity,  chains,  dungeons  and  death  I  Many 
would  be  glad  to  sit  on  Christ's  right  hand,  without 
drinking  of  the  cup  that  he  drank  of.  Many  vainly 
hope  to  reign  with  him,  who  refuse  to  ^crue  him,  or 
to  suffer  for  him.  When  duty  is  easy  and  danger 
distant,  the  mere  coward  may  seem  courageous. — 
The  good  soldier  of  Christ  is  known  by  his  constan- 
cy in  the  hour  of  trial.  That  service  which  costs 
him  most,  is  the  best  evidence  of  his  sincerty. — 
Through  the  varying  scenes  of  wealth  or  poverty, 
honor  or  disgrace,  he  stands  inflexible.  He  fears 
not  the  scoffs  of  dying  men.  He  shrinks  not  from 
the  terrors  of  a  frowning  world.  The  utmost  that 
human  power  or  malice  can  inflict,  he  dares  to  en- 


200  A  SERMON  BY 

dure,  for  so  dear  a  Saviour.  In  so  good  a  causCy  suf- 
fering is  pleasure,  reproach  is  praise.  *  The  cup  that 
our  father  hath  given  us,  shall  we  not  drink  it  ?  Bless- 
ed  Saviour  !  By  the  bitterness  of  thy  pains,  we  may 
estimate  the  force  of  thy  love ;  and  therefore,  if  thou 
so  ordainest,  welcome  disappointment  and  poverty  ; 
welcome  sickness  and  pain  ;  welcome  shame  and  con- 
tempt. If  this  be  a  rough  and  thorny  path,  it  is  one 
in  which  thou  hast  gone  before  us.  Where  we  sec 
^y  footsteps,  let  us  not  repine*.' 

VI .  If  we  love  Christ  we  shall  labor  for  a  tho- 
rough acquaintance  Vv  ith  his  religion.  The  moderit 
opinion  which  disclaims  any  standard  of  faith,  and 
maintains  the  innocence  of  error,  is  virtual  infidelity. 
Does  the  gospel  contain  a  scheme  of  truths  which 
the  son  of  God  taught  with  his  lips,  exemplified  in 
his  life,  and  sealed  widi  his  blood  ?  Can  we  then  be 
innocent,  wilfully  or  heedlessly  rejecting  any  of  these 
truths  ?  If  there  be  any  need  of  a  revelation  from 
heaven,  unquestionably  it  is  important  that  the  reve- 
lation should  be  rightly  understood.  It  is  implied  in 
the  character  of  true  christians,  that  they  have  some 
acquaintance  with  the  leading  truths  of  the  gospel. 
But  their  knowledge,  in  many  cases,  is  much  less 
than  it  ought  to  be,  or  than  it  need  be.  In  religion, 
as  well  as  other  things,  a  little  knowledge  is  often 
dangerous.  Though  a  little  knowledge  might  secure 
our  own  salvation — what  then  ?  Can  we  be  christians 
on  such  narrow  principles  ?  Have  the  cause  of  truth, 
the  salvation  of  souls,  the  honor  of  God  our  Saviour, 
no  share  in  our  regard  ?  Think  of  an  inquiring 
neighbor  or  an  own  child,  under  the  burden  of  a 
<  wounded  spirit,'  coming  to  such  a  christian  ;  com- 
ing perhaps  to  you,  and  begging  instruction  in  the 
>vay  of  life.  Alas,  in  so  solemn  a  case,  shall  igno- 
rance compel  you  to  say  nothing,  or  expose  you  to 
the  hazard  of  saying  what  may  be  infinitely  worse  f 


E.  PORTER  201 

When  open  and  covert  enemies  of  pure  religion 
abound,  when  errors  of  every  description  are  propa- 
gated with  unexampled  industry  and  zeal,  shall  those 
who  are  men  in  stature  and  christians  by  profession, 
remain  babes  in  knowledge  ?  Shall  those  who  can 
talk  understandingly  and  by  the  hour  together,  on 
common  topics,  be  put  to  silence  when  a  reason  of 
their  hope  is  required,  or  the  very  foundation  of  their 
hope  assaulted  ?  Shall  they  be  so  poorly  equipped  with 
armour,  or  so  unskillful  to  use  it,  as  to  furnish  occa- 
sion for  profane  triumph  to  the  enemies  of  Jesus  ? 
Let  us  know  that  our  love  to  Christ  is,  to  say  the  least, 
very  low  and  languid,  if,  at  such  a  day  as  this,  ^ve 
can  sit  down  supinely,  in  the  neglect  of  a  diligent, 
prayerful,  systematic  study  of  the  scriptures  ;  with- 
out understanding  well,  and  being  able  to  vindicate, 
the  essential  truths  of  the  gospel. 

VII.  If  we  love  Christ,  we  shall  also  love  his  true 
disciples. 

It  is  characteristic  of  his  followers  that  they  *  love 
one  another.'  That  bond  of  holy  affection  which 
unites  them  to  their  divine  head,  unites  them  to  their 
fellow  members.  Redeemed  by  one  Saviour,  sancti- 
fied by  one  spirit,  embracing  one  faith,  heirs  of  one 
inheritance ;  their  desires,  pursuits,  interests,  sor- 
rows and  enjoyments  are  essentially  the  same.  Their 
birth  and  residence  m.ay  be  in  different  quarters  of 
the  globe;  they  may.  be  separated  by  intervening 
continents  or  oceans  ;  still,  they  are  brethren.  In 
proportion  as  they  have  opportunity  for  familiar  in- 
tercourse of  hearts,  their  mutual  love  will  be  more 
strong  and  apparent.  Especially  will  this  be  the  case 
with  those  who  meet,  for  the  highest  exercise  of 
christian  fellowship,  at  the  same  communion  table. 
To  those  who  love  Christ,  there  is  no  privilege  so  ' 
exquisitely  solemn  and  delightful  as  that  of  testify- 
ing tjjeir  remembrance  of  his  affectionate  and  dying 
commands.  Upon  this  part  of  the  subject,  it  is  im- 
Dossible  to  dwell  without  feelinffits  attractions.    Cold 

9.5 


202  A  S£HMON  BY 

and  hard  as  fiint  must  be  the  heart,  that  does  not  here- 
swell  with  emotions  which  language  cannot  utter.-— 
There  is  something  so  ineHably  tender  and  endearing 
in  the  Saviour's  parting  counsels  to  his  little  family. -i. 
on  their  union  to  himself  and  among  themselves,  es- 
pecially in  his  parting  prayer  that  his  disciples  should 
love  one  another,  that  he  who  can  read  the  latter  part 
of  St.  John's  gospel,  v/ithout  feeling  his  heart  moved^ 
I  had  almost  said  inched ^  has  much  reason  to  ques- 
tion his  love  to  Christ. 

VIII.  If  we  love  Christ,  we  shall  possess  a  spirit  of 
general  good  will  to  our  fellow  creatures.  We  shall 
embrace  the  whole  '  family  of  man,'  in  our  benevo- 
lent regards. 

The  gospel  recognises  no  bond  of  union  among  in- 
telligent beings,  but  love.     When  this  becomes  an 
universal  principle  of  action,  as   assuredly  it  will,  in 
God's  appointed  time,  men  will  '  beat  their  swords 
into   ploughshares,    and    their  spears    into   pruning 
hooks.'     Earthly  rulers  will  reverence  the  Ruler  of 
heaven  :  earthly  laws  will  accord  with  his  laws.   Man 
will  cease  to  be  the  enemy  of  man.     Peace,  holiness 
and  joy  v.  ill  pervade  the  earth.     This  will  make  hap^ 
py   families,  happy  nations  and  a  happy  v/orld.     A 
world,  O  how  unlike  one  that  is  filled  with  discord 
and  sin  !  When  shall  infatuated  mortals,  blind  to  their 
own  true  interest,  cease  to  hate  a  religion  which  pro- 
claims peace  on  earth  and  good  will  to  men  !  When 
shall  this  divine  religion  extend  its  heavenly  influence 
over  the  nations   and   heal  this  distracted,  bleeding 
world  of  its  enmities,  its  wars,  and  its  miseries  !  '  Fly 
swiftly  the  intermediate   years... Come,  O  come  the 
delightful  period^'  when  nations  shall  be  born  to  God 
in  a  day,  and  unnumbered  millions  feel  the  power,  and 
share  in  the  blessiiigs  of  gospel  love  1  For  this  long 
predicted  joyful  day,  shall  not  the   friends  of  Christ 
and  of  human  happiness,  pray  with  united  hearts  !  1 
*  Amen  :>.. even  so,  c^mc  Lord  Jesus^' 


! 


Tmally:  If.  vve  love  Cbrist,  we  slvall  clesirc  the  uni- 
versal  spread  of  his  gospeL 

Millions  of  our  race  are  perVshmg:  m  ignorance  of  a 
Sariour.     Tlie  infant   setUements,   spread    over  the 
wide  wilderness  of  out  own  country,  are   lamentably 
destitute  of  religious  instruction.     Vast  objects  are 
here  presented  to  awaken  otir  Christian  philanthropy  : 
Objects  which  require  us  to  love  in  deed  as  well  as  in 
word.. .to  act  as  well  as  pray.     Our  brethren  m  the 
eastern  hemisphere  have  nobly  led  the  v/ay   and  in- 
vite  usi  to  emulate  their  labors  of  benevoknce.   While 
thousands  have  joined  in  the  animated  prayer,  to  the 
head  of  the  church,  '   Thy  kingdom  come.'     The 
heralds  of  the  gospel  have  met   around   the    globe. 
Where  Sataii's  empire  had  remained  quiet  for  ap:eSj 
the  standard  of  the  cross  has  been  displayed.     Yes, 
In  this  sinful  world,  men  have  been  found,  that  from 
love  to  Christ  and  immortal  souls,   could  quit  their 
pleasant  homes  for  a  dreary  wilderness;  encounter 
the  perils  of  the  deep  to  embrace  their  pagan  breth- 
ren ;  aad  to  publish   the  unsearchable  riches  of  re- 
deeming grace,  could  traverse  the  '  snowy   cliffs   of 
<Jreenland  or  the  burning  plains  of  Africa.'    To  unite 
in  this  work  of  love,  '  a  great  door  and  effectual  is  op- 
ened' to  the  christians  of  America.     More  ministers 
are    wanted.     To  say   nothing  of  the  lack  of  able 
and  faithful  pastors,  for  the  s'lpply  of  old  and  vacant 
churclies  ;  in  the  new  settlements,  the  field  is  spaci- 
ous but  the  labourers  are  emphatically  few.     Their 
condition  claims  the  commisseration  of  all  that  have 
hearts  to  pray.     O  how  earnestly  should  we  implore 
the  great  head  of  the  church,  that  he  .vould  raise  up 
more  Mayhew's  and  Elliot's  and  Brainard's  ;  that  he 
would  sanctify  the  hearts  of  young  men  for  himself; 
give  them  zeal  to  labor,  and  holy  courage  to  suffer, 
if  need  be,  in  his   service!    The  signs  of  the  times 
summon  us  to;  diligence.     The   kiijgdom  of  Satan 
snust  fall  :„An  will  fall .  But  its  dying  struggles  may 


204.  A  SERMON  BY. 

shake  the  moral  world  to  its  foundation.  Before  the 
knowledge  of  the  Lord  shall  fill  the  earth,  the  contest 
betwixt  truth  and  error,  will  probably  be  mighty  and 
terrible.  The  trumpet  sounds.  Soldiers  of  Ema- 
nuel! prepare  for  battle.  Is  Christianity  then  in  dan- 
ger ?  No.  Impregnable  walls  surround  the  beloved 
city  :  Zion's  God  is  wiser... is  mightier  than  all  her 
foes.  He  will  take  care  of  his  own  cause  ;  but  not 
by  miracles.  He  will  not  set  the  elements  to  work 
to  print  bibles  :  he  will  not  bid  the  winds  blow  stone 
and  timber  into  temples  of  worship  :  he  will  not  ap- 
point  the  rocks  or  trees  to  preach  the  gospel  :...No  ; 
he  will  fulfil  his  own  promises  by  his  own  means. 
He  will  cause  Christianity  to  triumph  and  spread  over 
the  earth,  by  awakening  its  friends  to  united  activity 
and  prayer,  and  by  raising  up  gospel  ministers,  full 
of  faith  and  the  Holy  Ghost,  who  shall  be  ready  *  both 
to  be  bound  and  to  die  also  for  the  name  of  the  Lord 
Jesus.' 

The  subject  will  be  finished  with  four  reflections. 

1st.  Christians  are  not  sufficiently  awake  and  en- 
gaged in  the  service  of  their  divine  master. 

The  petty  pursuits  of  private  interest,  the  applause, 
emoluments  or  contests  of  this  transitory  world,  en- 
kindle our  burning  zeal ;  while  alas,  our  dull  hearts 
are  often  indifferent  to  the  honor  of  the  immortal 
king,  and  the  blessings  of  his  everlasting  kingdom  ! 
We  crawl  like  reptiles  ;  when  we  should  stand  up 
like  men,  and  run,  like  christians,  the  race  set  before 
us.  How  do  the  children  of  this  world  rebuke  our 
timidity  and  our  indolence  !  See  what  waging  of  wars, 
enlisting  armies  and  equipping  fleets  !  what  rapid 
journeys... what  buying  and  selling.., what  industry,  in 
the  shop,  in  the  field,  "in  the  market/  Whence  all 
this  exertion  ?  Do  men  spend  days  and  nights  of  an- 
xious  toil... traverse  the  ocean  and  dig  in  the  earth 
for  the  empty,  fleeting  happiness  of  time  ?  They  are 
in  earnest.     And  should  not  inen  be  in  earnest  that 


E,  PORTER.  205 

seek  the  honor  of  Christ,  and  hope  for  solid,  induring 
happiness  in  heaven  ?  We  goabout  our  business  with 
two  much  indifference.  We  read  our  bibles,  as 
though  we  read  them  not.  We  pray,  as  though  we 
prayed  not.  We  preach,  as  though  we  preached  not. 
We  hear,  as  though  we  beared  not.  If  the  love  of 
Christ  dwell  in  the  soul,  it  will  burn  and  shine  so 
that  its  nvarmth  and  light  may  be  perceived  by  others. 
Brethren,  shall  the  enemies  of  the  cross  longer  tri* 
umph  in  our  luke-warmness  ?  Let  us  put  them  to  si- 
lence by  holding  fast  our  profession  and  living  like 
Christians. 

2dly.  Fellow  Christians,  are  too  great  strangers. 
They  are  not  free  and  familiar  enough  in  religious 
conversation.  A  more  perfect  acquaintance  with  each 
other's  spiritual  circumstances  would  much  better  en- 
able them  to  perform  all  the  important  duties  of  Chris- 
tian fellowship.  How  many  who  meet  at  the  same 
communion  table  here,  and  expect  to  meet  in  the  same 
heaven  hereafter,  reside  but  a  few  miles,  or  perhaps 
rods  asunder,  and  yet  from  year  to  year,  do  not 
spend  an  hour  in  friendly,  unreserved  interchange  of 
views  and  feelings  concerning  the  greatest  of  all  sub- 
jects—the interest  of  the  redeemer's  kingdom  and 
the  salvation  of  their  own  souls.  Is  such  the  influ- 
ence of  Gospel  Love  ?  In  no  wise.  The  heart  lies 
at  the  root  of  the  tongue  ;  out  of  its  abundance,  the 
mouth  speaketh.  On  this  principle,  I  affirm,  some 
reasonable  conclusion  may  be  drawn,  as  to  the  state 
CI  vital  piety  in  a  church,  from  the  freedom  which 
its  members  enjoy,  among  themselves,  in  religious 
conversation.  Can  the  business  or  trifles  of  this  earth 
always  employ  our  tongues,  if  our  hearts  are  in  hea. 
ven  ?  Can  we  make  those  our  chosen  companions 
who  expect  from  us  so  dreadful  a  compliment  to  their 
characters  or  our  own,  as  to  forbear  speaking  of  him 
whom  our  soul  loveth  r  The  example  of  antient 
faints,  recorded  in  God's  holy  book,  demands  our 


206.  A  SERMON  BY 

ijnitation^  '  Then  they  that  feared  the  Lord  spake  of-. 
ten,  one  to  another.  * 

3dly.  We  are  not  faithful  enough  in  maintaining 
cliscipline.  Solemn  are  our  vows  of  allegianee  to 
Christ :  terrible  the  consequences  of  slighting  his 
authority.  Alas, brethren,  that  the  order,  peace,  beau- 
ty and  prosperity  of  his  church  should  so  often  be 
marred  by  the  careless  or  wilful  negligence  of  his 
4isc!ples  1  Alas,  that  when  men  point  to  his  suffering 
cause,  saying  '  What  are  these  wounds  ?'  w^e  are  so 
often  compelled  to  answer  '  Those  with  w^hich  he 
was  wounded  in  the  house  of  his  friends.'  The  world 
joins  with  the  bible  in  demaiiding  that  the  visible 
fiends  of  Christ  should  do  '  more  than  others.'  Shall 
we  east  a  stumbling  block  before  blind  sinners  to  en- 
danger their  everlasting  interests  ?  Shall  we  tempt 
them  to  the  false  and  fatal  conclusion,  that  the  church 
®f  God  is  a  house  divided  against  itself  ?  Shall  we 
ssiotvra  at  the  prevalence  of  bold  impiety,  and  sigh 
over  the  decline  of  vital  Godliness,  while  our  own 
backslidings  contribute  to  its  decline  ?  In  plain  truth, 
the  discipline  of  our  churches  is  awfully  relaxed.  In 
too  many  cases.,  it  is  nothing  but  a  name.  How  can 
churches  be  in  health  and  prosper,  when  the  cords, 
with  which  Christ  has  bound  them,  are  cut  or  untied... 
When  the  sacred  inclosures  of  our  Zion-  are  laid  open 
to. the  rude  assaults  of  its  enemies  ? 

4thly.  Humble,  united,  persevering  prayer  is  a  du-. 
ty  in  which  the  visible  family  of  Christ  are  too  defi- 
cient.  We  pray  indeed;  but  do  we  preserve  the  spi- 
rit of  the  duty  ?  Do  we  pray  as  though  we  expected 
to  be  heard?  Through  the  coldness  of  our  hearts,  do 
not  our  devotions  often  die  on  our  tongues  ?  If  the 
inspection  of  our  own  characters  and  wants,  does  not 
furnish  sufficient  motives  to  animate  our  pi^ayers,  can 
w^^e  not  feel  for  a  world  of  sinners  around  us  ?  Can 
we  not  feel  for  our  guilty  country- --overspread  with 
prayerless  families,  despisers  of  the  gospel  ?  '  Are  we 


E.  PORTER.  207 

blind  also'  to  the  '  signs  of  this  time/  and  deaf  to  the 
voice  of  heaven  which  cries  in  our  eiirs,  '  People  of 
America  !  Choose  ye  this  day  whom  ye  will  serve... 
Choose  ye  betv/een  Jehovah  and  Baal... between  re  for  ^ 
mation  and  ruin. 

Professed  disciples  of  Jesus!  what  think  you  of  this 
subject  ?  The  great,  the  momentous  question,  wheth- 
er you  love  Christ  or  not,  m»ust  soon  be  decided. 
If  you  serve  him  here,  you  will  reign  with  him  here- 
after. If  you  are  penetents  on  earth,  you  will  soon  be 
saints  in  glory.  There,  faith  will  be  swallowed  up  in 
vision,  and  hope  in  consummate,  endless  enjoyment. 
There,  christians  from  every  clime  and  country  will 
gather  around  their  father's  table ;  patriarchs  and  pro- 
phets ;  apostles  and  martyrs ;  the  pious  and  faithful 
of  every  age,  kindred  and  tongue  will  have  a  happy 
meetin.^,  and  that  happy  meeting  will  last  foreve, . 
There,  millions  of  redeemed  souls  will  raise  their  joy- 
ful hosannas  to  the  Lamb,  while  they  look  back  on 
earth  and  time,  where  they  w^ere  born  to  God,  and 
trained  for  immortal  bliss. 

Sinners  in  Zion  !  what  think  you  of  this  subject  ? 
Can  you  still  live  at  ease,  without  Christ  and  with- 
out hope  ?  Can  you  still  shut  the  Saviour  from  your 
hearts,  trifle  with  his  authority  and  trample  on  his 
blood  ?  Will  you  scorn  the  grace  which  he  has  pur- 
chased, and  the  glory  which  he  offers  ?  Then  know 
assuredly  that  he  will  debar  you  from  the  bles:^ings 
which  you  have  so  awfully  undervalued,  and  consiga 
you  to  the  misery,  which  you  have  so  foolishly  refus- 
ed to  escape.  'To  day  if  ye  will  hear  his  voice,  har- 
den not  your  hearts^' 


THE  FOLLY,  GUILT,  AND  MISCHIEFS  Ot 
DUELLING. 

A    S  E  R  M  O  K 

BV 

TIMOTHY  DWIGHT,  D.  D. 

PRESIDENT    OF    YALE-COLLEGE. 

PROVERBS  xxviii.  17. 

^  man,  that  doeth  violence  to  the  blood  of  any  per f on,  Jh  all  flee  to  the  pit 'fi- 
let no  mart  flay  him. 

THIS  passage  of  scripture  is  a  republication  of 
that  general  law  concerning  homicide,  which  is  re- 
corded in  Gen.  ix.  5,  6.  "But  surely  your  blood  of 
your  lives  will  I  require  :  at  the  hand  of  ever)'  beast 
will  I  require  it,  and  at  the  hand  of  man;  at  the 
hand  of  every  man's  brother  will  I  require  the  life  of 
man.  Whoso  sheddeth  man's  blood,  by  man  shall 
his  blood  be  shed  :  for  in  the  image  of  God  made  he 
man." 

This  law  was  published  at  the  timCj  when  the  kil- 
ling of  beasts  for  food  was  permitted.  No  time  could 
have  been  equally  proper.  As  the  shedding  of  ani- 
mal blood  would  naturally  remove  the  inherent  hor-^ 
ror  at  destroying  life,  and  prepare  men  to  shed  the 
blood  of  each  other ;  the  law  became  indespensable 
for  the  prevention  of  this  crime,  from  the  beginning. 
It  ought  to  be  observed,  that  the  detestation,  with 
which  God  regards  this  sin,  is  marked  with  a  pen  of 
iron  in  that  singular  declaration  ;  At  the  hand  oj  eiicry 
beast  ivill  I  require  it.     If  homicide  is  so  odious  in 

26 


210  A  SERMON  BY 

the  sight  of  God,  as  to  expose  the  unconscious  brute, 
which  effected  it,  to  the  loss  of  his  own  life  as  an  ex- 
piation ;  with  what  views  must  he  regard  a  man,  a  ra- 
tional agent,  formed  in  his  ow^n  image,  when  accom- 
plishing the  death  of  his  brother  man  with  design, 
from  the  indulgence  of  malice,  and  in  the  execution 
of  revenge  ?  As  this  original  law  w^as  given  to  Noah, 
the  progenitor  of  all  postdiluvian  men,  it  is  evidently- 
binding  on  the  v/hole  human  race.  Every  nation  has 
accordingly  felt  its  force,  and  executed  it  upon  the 
transgressor. 

In  the  text,  the  same  law^  is  promulged  with  one 
additional  injunction.  '  He  shall  flee  to  the  pit ;  lei 
no  raan  stay  bim,'  However  strongly  the  past  servi- 
ces of  the  criminal,  or  the  tender  affections  of  his 
friends  may  plead  for  his  exemption  from  the  sen- 
tence ;  no  man  from  any  motive,  or  with  any  view, 
iihall  prevent,  or  even  retard,  his  progress  towards  the 
punishment  required.  To  this  punishment  God  has 
consigned  him,  absolutely  and  with  his  own  voice. 
No  consideration,  therefore,  can  prevent,  or  hinder, 
the  execution. 

A  sober  man  would  naturally  conclude,  after  read- 
ing these  precepts,  that  in  every  country,  where  their 
authority  is  acknowledged  to  be  divine,  homicide 
%vould  in  all  cases,  beside  those  excepted  expressly 
by  God,  be  invariably  punished  with  death.  At  least, 
he  would  expect  to  find  all  men  in  such  countries 
agi-eeing,  with  a  single  voice,  that  such  ought  to  be 
the  fact ;  and  uniting  with  a  single  effort,  to  bring  it 
to  pass.  Above  all,  he  would  certaiiVly  conclude, 
that  whatever  might  be  the  decision  of  the  vulgar^ 
and  the  ignorant,  there  could  be  but  one  opinion,  in 
such  countries,  among  those  who  filled  the  superior 
ranks  of  society^ 

How  greatly  then,  must  such  a  person  fee  aston- 
ished, when  he  was  informed,  that  in  christian  coun- 
tries only,  and  in  such  countries  among  those  only. 


TIMOTHY  DWIGHT.  211 

who  are  enrolled  on  the  list  of  superiority  and  dis- 
tinction,  homicide  of  a  kind  no  v/here  excepted  by 
God  from  this  general  destiny,  but  marked  with  aU 
the  guilt,  of  which  homicide  is  succeptible,  is  not  only 
not  thus  punished  but  is  vindicated,  honored  and 
rewarded,  by  common  consent,  and  undisguised  suf- 
frage. 

The  views;  which  I  entertain  of  Duelling  may  be 
sufficiently  expressed  under  the  following  heads  ; 

7he  Folly, 

Ihe  Guilt,  and 

Ihe  Mischiefs,  of  this  Crime. 

Duelling  is  vindicated,  so  far  as  my  knowledge  ex- 
tends, on  the  following  considerations  only ;  That  it  is 

A  punishment, 

A  reparation, 

A  prcoention  of  injuries  ; 

And  a  source  of  reputation  to  the  parties. 

If  it  can  be  shown  to  be  neither  of  these,  in  any 
such  sense,  as  reason  can  approve,  or  argument  sus- 
tain ;  if  it  can  be  proved  to  be  wholly  unnecessary  to 
all  these  purposes,  and  a  preposterous  method  of  ac- 
com|)lishing  them  ;  it  must  evidently  fail  of  all  vin- 
dication, and  be  condemned  as  foolish,  irrational,  and 
deserving  only  of  contempt. 

As  a  punishment  of  an  offence,  which  for  the  pre» 
sent  shall  be  supposed  to  be  a  real  one,  duelling  is 
fraught  with  absurdity  only.  If  a  duel  be  fought  on 
equal  terms,  the  only  terms  allowed  by  duellists,  the 
person  injured  exposes  himself,  equally  with  the  in- 
jurer,  to  a  new  suffering  ;  always  greater  in  truth,  and 
commonly  in  his  own  opinion,  than  that  which  he 
purposes  to  punish.  The  injurer  only  ought  to  suf- 
fer, or  to  be  exposed  to  suffering.  No  possible  i^a- 
son  can  be  alledged,  why  the  innocent  man  should 
be  at  all  put  in  hazard.  *  Were  the  tribunals  of  jus- 
tice  to  place  the  injured  party,  appealing  to  them  for 
redress,  in  the  same  hazard  of  being  obliged  to  pay  a 


212  A  SERMON  BY 

debt,  with  the  fraudulent  debtor,  in  the  same  dan-r 
ger,  of  suffering  a  new  fraud,  with  the  swindler ;  or 
in  an  equal  chance  of  suffering  a  second  mayhem, 
with  the  assaulter  of  his  life,  or  were  they  to  turn 
him  out  upon  the  road,  to  try  his  fortune,  in  another 
robbery,  with  the  highwaymen ;  what  would  com- 
mon sense  say  of  their  distribution  ?  It  would  doubt- 
less pronounce  them  to  have  just  escaped  from  bed- 
lam ;  and  order  them  to  be  strait- w^aistcoated,  until 
they  should  recover  their  reason.  Here  the  injured 
person  constitutes  himself  his  own  judge  ;  and  re- 
solves on  a  mode  of  punishment,  which,  if  ordered 
by  any  other  umpire,  he  would  reject  with  indigna- 
tion. What  ?  he  would  exclaim  ;  am  I,  because  I 
have  been  injured  once,  to  be  injured  a  second  time  ? 
And  is  my  enemy,  because  he  has  robbed  me  of  my 
character,  to  be  permitted  also  to  rob  me  of  my  life  I 
I^et  it  be  remembered,  that  the  decision  is  not  the 
less  mad,  because  it  is  voluntarily  formed  by  him- 
self. He,  who  wantonly  wastes  his  own  well  being 
js  of  all  fools  the  greatest. 

Js  a  reparation^  duelling  has  still  less  claim  to  the 
character  of  rational.  What  is  the  reparation  propos- 
ed ?  If  it  be  any  thing,  it  must  consist  either  in  the 
act  of  fighting,  or  in  the  death  of  the  wrong-doer.  If 
the  injury  be  a  fraud,  neither  of  these  will  restore  the 
lost  property  ;  if  a  personal  suffering,  neither  can  re- 
store health,  or  renew  a  limb,  or  a  faculty.  Or  if  the 
WTong  be  an  injury  to  the  character,  it  cannot  need 
to  be  asserted,  that  neither  fighting  as  a  duellist,  nor 
killing  the  wrong-doer,  can  alter  at  all  the  reputa- 
tion which  has  been  attacked.  He  has,  perhaps,  been 
charged  with  lying.  If  the  charge  is  just,  he  is  a  liar 
still.  If  it  be  known  to  be  just,  neither  fighting  nor 
killing  his  antagonist,  will  wipe  off  the  stain.  The 
public  knew  him  to  be  a  liar  before  the  combat ;  with 
the  same  certainty  they  know  him  to  be  such  after 
the  combat.     What  reparation  has  he  gained  ?  Not 


v\ 


TIMOTHY  DWIGHT.  213 

one  man  will  believe  the  story  the  less,  because  he 
has  fought  a  duel,  or  killed  his  man.  If  on  the  other 
hand,  the  charge  is  false,  fighting  will  not  in  the 
least  degree  prove  it  to  be  so.  Truth  and  falsehood 
must,  if  evinced  at  all,  be  evinced  by  evidence;  not 
by  fighting.  In  the  days  of  knight-errantry  this  me- 
thod of  deciding  controversies  had,  in  the  reigning 
superstition,  one  rational  plea,  which  now  it  cannot 
claim*  God  was  then  believed  to  give  success  inva- 
riably, to  the  party  which  had  justice  on  its  side. 
Modern  duellists  neither  believe,  nor  wish  God  to 
interfere  in  their  concerns. 

The  reparation,  enjoyed  in  the  mere  gratification 
of  revenge,  will  not  here  be  pleaded,  because,  duel- 
lists disclaim  with  indignation  the  indulgence  of  that 
contemptible  passion.  In  the  progress  of  the  dis- 
course, however,  this  subject  will  be  further  exam- 
ined. 

As  a  prevention  of  crimes  generally  it  is  equally  ab- 
surd. 1  acknowledge  readily,  that  the  fear  of  dan- 
ger  and  suffering  will,  in  a  greater  or  less  degree,  pre- 
vent crimes,  and  that  men  may,  in  some  instances, 
be  discouraged  from  committing  private  injuries  by 
the  dread  of  being  called  to  account  in  this  manner. 
But  these   instances  will  be  few  ;  and  this  mode  of 

preventing  injuries  is  almost  wholly  inefiectual. 

Duelling  is  always  honorable  among  duellists ;  and 
to  be  generally  practised,  must  be  generally  esteem- 
ed honorable.  That  which  is  honorable  will  always 
be  courted.  The  danger  to  life,  will  therefore  re- 
commend duelling  to  most  men  instead  of  deterring 
from  it.  None  who  call  themselves  men  of  honor, 
ever  shew  any  serious  reluctance  to  give,  or  accept, 
a  challange.  All  are  brave  enough  to  hazard  life, 
whenever  the  hazard  becomes  a  sourse  of  glory. — . 
Every  savage,  that  is,  every  man  in  a  state  of  nature, 
will  fight  because  it  is  glorious.  Civilized  men  have 
exactly  the  same  natural  character.     Persuade  them 


2U  A  SERMON  BY 

that  it  is  glorious  to  give  and  accept  challenges,  and 
to  fight  duels,  and  few  or  none  of  them  will  hesi- 
tate. The  dread  of  danger,  appealed  to,  and  relied 
on,  in  this  case,  is  therefore  chiefly  imaginar}^ 

Few  persons  will  ultimately,  be  prevented  from  do- 
ing injuries  by  duelling.  Afironts  on  the  contary 
Vviil  be  given,  merely  to  create  opportunities  of  fight- 
ing. Fighting  in  the  case  supposed,  is  glory;  and  to 
acquire  glory  men  will  make  their  way  to  fighting 
through  affronts,  injuries  and  every  other  course  of 
conduct,  necessary,  or  believed  to  be  necessary,  to  the 
end.  This  fact  in  the  case  of  humbler  and  more  vul- 
gar battles  has  long  been  realized.  Many  a  bully 
spends  a  great  part  of  his  life  in  fighting  ;  and  will  at 
any  time  abuse  those,  with  whom  he  is  conversant, 
not  from  malice  nor  revenge,  but  merely  to  provoke 
them  to  battle,  that  he  may  obtain  the  honor  of  fight- 
ing. The  nature  of  all  classes  of  men  is  the  same ; 
and  polished  persons  will  do  the  same  things  which 
are  done  by  clowns,  without  any  other  difference  than 
that  which  exists  in  the  mode.  The  clown  will  fight 
vulgarly ;  the  polished  man  genteelly :  the  provoca- 
tions of  the  clown  will  be  coarse;  those  of  the  gentle- 
man will  be  more  refined.  With  this  dissimilarity 
excepted,  the  conduct  of  both  will  be  the  same  ;  but 
as  the  gentlemen  will  feel  the  sense  of  glory  more  ex- 
quisitely, he  will  seek  it  with  more  ardour,  and  do 
wanton  injuries  with  more  frequency,  and  less  regret. 
Thus  the  ultimate  efiect  will  be  to  increase,  and  not 
to  prevent,  injuries;  and  the  extent  of  the  increase 
cannot  be  measured. 

Besides,  injuries  so  slight  as  to  be  ordinarily  dis- 
regarded ;  nay,  imaginary  and  unintended  injuries, 
will,  amidst  the  domination  of  such  pride  and  passion, 
as  regulate  this  custom,  be  construed  into  serious 
abuses  ;  and  satisfaction  will  be  demanded  with  such 
imperiousness,  as  to  preclude  all  attempt  at  repara- 
tion, on  the  part  of  the   offender;  least,  in  the  very 


TIMOTHY  DWIGHT.  215 

offer  of  them,  he  should  be  thought  to  forfeit  the  cha- 
racter of  an  honorable  man.  Whenever  fighting  be- 
comes the  direct  and  chief  avenue  to  glory,  no  occa- 
sion, on  which  it  may  be  acquired,  will  be  neglected. 
The  loss  of  any  opportunity  will  be  regarded  of  course 
as  a  serious  loss  ;  and  the  neglect  of  the  least,  as  a 
serious  disgrace.  The  mind  will,,  therefore,  be  alive, 
vigilant,  and  jealous,  least  such  a  loss,  or  such  a  dis- 
grace should  be  incurred.  Almost  every  thing,  which 
is  either  done,  or  omitted,  will  by  such  a  mind  be 
challenged  as  an  aiTront,  and  resented  as  an  injury. 
Thus  the  injuries,  Vvhich  will  he  Jell  will  be  incalcu- 
lably multiplied. 

To  what  a  condition  will  this  reduce  society  ?  But 
duelling  is  considered  as  a  source  of  reputation.  In 
what  does  the  reputation  conferred  by  it,  consist  ? 

The  duellist  is  a  brave  maii.  So  is  the  highway- 
man, the  burglar,  the  pir?.te,  and  the  bravo,  who  de- 
rives his  name  from  gallant  assassination.  Nay,  the 
bull- dog  is  as  bold  as  either.  Bravery  is  honorable 
toman,  only  vrheri  exerted  in  a  just,  useful,  rational 
cause;  v/here  some  real  good  is  intended,  and  may 
hopefully  be  accomplished.  In  every  other  case  it  is 
the  courage  of  a  brute.  Can  a  man  wish  to  become 
a  competitor  with  an  animal  ? 

But  this  claim  to  bravery  is  questioned.  If  from 
the  list  of  duellists  were  to  be  subtracted  all  those ^ 
who  either  give,  or  receive  challenges  from  the  fear 
of  being  disgraced  by  the  omission,  or  refusal;  how 
small  would  be  the  remainder  ?  But  is  acting  from  the 
fear  of  disgrace,  merely,  to  be  regarded  as  brave- 
ry in  the  honorable  sense ;  or  as  courage  in  any  sense  ? 
Is  it  not,  on  the  contrary,  simply  choosing,  of  two 
evils,  that  which  is  felt  to  be  the  least.  Is  there  any 
creature,  which  is  not  bold  enough  to  do  this  ? 

Genuine  bravery,  when  employed  at  all,  is  always 
employed  in  combating  some  real  evil ;  something 
which  ought  to  be  opposed.     When  public   opinion 


216  A  SERMON  BY 

is  false  and  mischievous,  it  will  of  course  meet  resd- 
lutely,  public  opinion  ;  and  dare  nobly  to  stem  the 
torrent,  which  is  wasting  with  its  violence  the  public 
good.  Genuine  bravery  would  nobly  disdain  to  give, 
or  receive  a  challenge  ;  because  both  are  pernicious 
to  the  safety  and  peace  of  mankind.  No  man  is  truly 
great  who  has  no  resolution  to  withstand,  and  will  not 
invariably  and  undauntedly  withstand  every  false  and 
ruinous  public  opinion. 

But  suppose  it  were  really  reputable  in  the  view  of 
the  public,  the  question  would  still  recur  with  all  its 
force.  Is  it  right  ?  Is  it  agreeable  to  the  will  of  God  ? 
Is  it  useful  to  mankind  ?  No  advance  is  made  towards 
the  defence  of  duelling,  until  these  questions  can  be 
answered  in  the  affirmative.  The  opinion  of  the  pub- 
lic cannot  alter  the  nature  of  moral  principles,  nor  of 
moral  conduct.  In  the  days  of  Jeroboam,  the  public 
opinion  of  Israel  decreed,  and  supported,  the  worship 
of  the  two  calves  ;  and  both  before,  and  afterwards, 
sanctioned  sacrifices  of  children  to  Moloch.  The 
pubhc  opinion  at  Carthage  destined  the  brightest  and 
best  youths  in  the  state  as  victims  to  Saturn.  In  a  sim= 
liar  manner  public  opinion  has  erred  endlessly  in  every 
age  and  country.  An  honest  and  brave  man  would 
in  every  such  case  have  withstood  the  public  opinion 
and  would  firmly  resolve  with  Abdiel  to  stand  alone 
rather  than  fall  vvith  multitudes.  He  who  will  not  do 
this,  when  either  the  worship  of  a  stock,  the  immola- 
tion of  a  human  victim,  or  the  murder  of  his  fellow 
men,  is  justified  by  public  opinion,  is  not  only  de- 
void of  sound  principles,  but  the  subject  of  misera- 
ble cowardice.  It  is  a  mockery  of  language,  and  an 
affront  to  common  sense,  to  call  him,  who  trembling 
for  fear  of  loosing  popular  applause,  sacrifices  his  faith 
and  his  integrity  to  the  opinion  of  his  fellow  men,  by 
any  other  name  than  a  coward. 

6ut  duellists  claim  the  character  of  delicate  and  pe- 
culiar  honor.     On  what  is  this  claim  founded  ?     Are 


TIMOTHY  DWIGHT.  217 

they  more  sincere,  just,  kind,  peaceable,  generous, 
and  reasonable  than  other  men  ?  These  are  the  ingre- 
dients of  an  honorable  character.  They  themselves 
cannot  deny  it.  That  some  men  who  have  fought  du- 
els, have  exhibited  greater  or  less  degrees  of  this  spiut, 
I  shall  not  hesitate  to  acknowledge.  Men  of  real 
worth  have  undoubtedly  been  guilty  of  this  folly  and 
sin,  as  well  as  of  other  follies  and  other  sins.  But 
these  men  derived  all  their  worth  from  other  sources  ; 
and  gained  all  that  was  honorable  in  their  minds,  and 
lives,  by  their  character,  as  men,  and  not  as  duellists. 
As  duellists  they  fell  from  the  height,  to  v*'hich  they 
had  risen.  He  who  will  explain  in  what  the  honor 
or  the  delicacy,  of  the  spirit  of  duelling  consists,  will 
confer  an  obligation  on  his  fellow  men,  and  may  un- 
doubtedly claim  the  wreath  due  to  superior  intellect, 

Hovo  generally  are  duellists y  on  the  contrary,  haugh- 
ty, overbearing,  quarrelsome,  passionate  and  abusive; 
troublesome  neighbours,  uncomfortable  friends,  and 
disturbers  of  the  common  happiness  ?  Their  preten- 
sions to  honor  and  delicacy,  are  usually  mere  preten- 
sions ;  a  deplorable  egotism  of  character,  vvhieh  pre- 
cludes them  from  all  enjoyment,  and  prevents  those 
around  tbem  from  possessing  quiet,  and  comfort,  un-- 
less  every  thing  is  conformed  to  their  vain  and  capri- 
cious demands. 

There  is  ^either  delicacy,  nor  honor,  in  giving,  ot 
taking,  affronts  easily,  and  suddenly  ;  nor  in  justify- 
ing them  on  the  one  hand,  br  in  revenging  them  on 
the  other.  Very  little  children  do  all  these  things 
daily,  without  either  honor  or  delicacy,  from  the  mere 
impulse  of  infantine  passion.  Those  who  imitate 
them  in  this  conduct,  resemble  them  in  character; 
and  are  only  bigger  children. 

But  duelling  is  reputable  in  the  public  opinion.  I  have 
already  answered  this  declaration  ;  but  I  will  answer 
it  again.     Who  are  the  persons  of  whon\  this  pubiio 

07 


21B  A  SERMON  BY 

is  constituted  ?  Are  they  wise  and  good  men  ?  Can 
one  wise  and  good  man,  unqestionably  wise  and  good, 
be  named,  who  has  publicly  appeared  to  vinciicate 
diielling?  If  there  were  even  one,  his  name  would  ere 
this,  have  been  announced  to  the  world.  This  public 
is  not  then  formed  of  such  men,  and  does  not  include 
them  in  its  number.  Is  it  formed  of  the  mass  of  man- 
kind; either  in  this,  or  any  other  civilized  country  ? 
i  boldly  deny,  that  the  generality  of  men^  in  any  such 
country,  ever  justified  duelling,  or  respected  duel- 
lists.  Let  the  appeal  be  made  to  facts.  In  this  coun-^ 
try  certainly,  the  public  voice  is  wholly  against  the 
practice.  Some  persons  who  have  fought  duels,  have 
unqestionably  been  here  respected  for  their  talents, 
snd  their  conduct ;  but  not  one  for  duelling.  The 
proof  of  thfs  is  complete.  This  part  of  their  conduct 
is  never  the  theme  of  public,  and  hardly  ever  of  pri- 
vate  commendation.  On  the  contrary,  it  is  always 
mentioned  with  regret,  and  generally  with  detestation. 
Who  then  is  this  public  ?  It  is  the  little  collection  of 
duellists,  magnified  by  its  own  voice,  as  every  other 
little  party  is,  into  the  splendid  character  of  the  pub= 
lie.  That  duellists  should  pronounce  duelling  to  be 
reputable  cannot  be  thought  a  wonder,  nor  alledged 
as  an  argument. 

But  it  is  dishonorable  not  to  ghe  a  challenge,  vohcn 
affronted',  and  to  refuse  one  when  given  IVbo  can 
endure  the  sense  of  shame^  or  consent  to  live  in  iiU 
Jamy  ?  VVhat  is  lifevcorth  vAthout  reputation^  and  how 
can  reputation  be  preserved,  as  the  i::orhl  no%v  is,  vjitb^- 
out  obeying  the  dictates  of  this  custom  ? 

This,  1  pre':iunie,  is  the  chief  argument,  on  which 
duelling  rests;  and  by  v^hich  its  vataries  are,  at  least 
a  grf  at  part  of  them,  chiefly  governed.  Take  auay 
the  shame  of  neglecting  to  give,  or  refusing  to  accept 
a  challenge;  and  few  men  would  probably  enter  the 
field  of  single  combat,  except  from  motives  of  re- 
yen  ge,- 


TIMOTHY  DWIGHT.  219 

On  tills  argument  I  observe,  that  he,  who  alleges 
it,  gives  up  the  former  arguments  of  course.  If  a 
man  fights  to  avoid  the  shame  oj  not  fightings  he  does 
not  fight,  to  punishy  repair,  or  prevent  an  injury.  If 
the  disgrace  of  not  fighting,  is  his  vindication  for 
lighting,  then  he  is  not  vindicated  by  any  of  these  con- 
siderations ;  nor  by  that  of  delicate  lionor,  nor  by  any 
thing  else.  The  real  reason,  and  that  on  which  alone 
he  ultimately  relies  for  his  justification  is,  that  if  he 
does  not  fight,  he  shall  be  disgraced ;  and  that  this  dis- 
grace is  attended  with  such  misery,  as  to  neGessitatc 
and  to  justify,  his  fighting. 

in  alleging  this  reason,  as  his  justification,  the  du» 
ellist  gives  up,  also,  the  inherent  rectitude  of  duelling 
and  acknowledges  it  to  be  in  itself  wrong.    Otherwise 
he  plainly  could  not  need,  nor  appeal    to,   this  rea^- 
son,  as  his  vindication.     The  misery  of  this  disgrace; 
therefore,  is  according  to  his  declaration,  such  as  to 
render  that  right,  which  is  inher<?ntly,  and  which,  but 
for  this  misery,   would   still  be  wrong,  or  sinful. — 
This  is  indeed  a  strange  opinion.     God  has,    and  it 
will  not  often  be  denied  that  he  has,  prohibited  certain 
kinds  of  conduct  to  men.     These  he  has  absolutely 
prohibite<l.     According  to  this  opinion,  however,   he 
places  men  by  his  providence  in  such  circumstances 
of  distress,  that  they  may  lawfully  disobey  his  prohi- 
bitions ;  because  otherwise,  they  would  endure  intole- 
rable misery.     Has  God,  then  published  a  law,  and 
afterwards  placed  men  in  such  circumstances,  as  to 
make  their  disobedience  to  it  lawful "?  How  unreason- 
ably, according  to  this  doctrine,  have  the  scriptures 
charged  Satan   with  sin.     His  misery,  as  exhibited 
by  them,  is  certainly  more  intolerable  than  that,  w^hich 
is  here  professed,  and  of  course  will  warrant  him  to 
pursue  the  several  courses,  in  which  he  expects  to  les- 
sen it.     This  is  the  present  plea  of  the  duellist;  Sata^n 
might  make  it  with  double  force. 

Had  the  Apostles  bethought  themselves  of  this  ar. 
gument,  they   might,  it  would  seem,  have  spared 


g20  A  SERMON  BY 

themselves  the  scorn,  the  reproach,  the  hunger,  the 
nakedness,  the  persecution,  and  the  violent  death, 
which  they  firmly  encountered,  rather  than  disobedi- 
ence  to  God.  Foolii^hly  indeed  must  they  have  gone 
to  the  stake  and  the  cross,  when  they  raight  have 
found  a  quiet  refuge  from  both  in  the  mere  recollec 
tion,  that  the  loss  of  reputation  was  such  extreme  dis- 
tress, as  to  justify  him  who  was  exposed  to  this  evil, 
in  any  measures  of  disobedience,  necessary  in  his  view 
to  secure  his  escape. 

What  an  exhibition  is  here  given  of  the  character 
of  God  ?  He  has  published  a  lav/,  which  forbids  ho- 
micide, a  law  universally  acknowledged  to  be  just 
and  particularly  acknowledged  to  be  just  in  the  very 
adoption  of  this  argument.  At  the  same  time  it  is  in 
this  argument  averred,  that  he  often  places  his  crea- 
tures in  such  circumstances,  that  they  may  lawfully 
disobey  it.  Of  these  circumstances  every  man  is 
considered  as  being  his  own  judge.  If  then  any  man 
j-udgc  that  his  circumstances  will  justify  his  disobe- 
dience, he  may  according  to  this  argument  lawfully 
disobey.  If  the  argument  were  universally  admitted, 
how  evident  is  it,  that  every  man  would  disobey  every 
law  of  God,  and  yet  be  justified  ?  Obedience  would 
therefore  vanish  from  men,  the  lav*^  become  a  nullity, 
and  God  cease  to  govern  and  be  unable  to  govern  his 
creatureSo  This  certainly  would  be  a  most  ingenious 
iPiCthod  of  annihilating  that  law,  every  jot  and  tittle  of 
which  he  has  declared  shall  stand  though  to  fulfil  it 
hca^dcn  and  earth  pass  aivay. 

On  the  same  ground  might  every  man,  in  equal  dis- 
tress, seek  the  life  of  him  who  occasioned  it  however 
innocently  ;  and  hazard  his  own.  But  poverty,  dis- 
appointed ambition  and  a  thousand  other  misfortunesi, 
involve  men  in  equal  sufferings ;  as  we  continually 
See  by  the  suicide  which  follows  them.  Of  these  mis- 
fortunes, generally,  men,  either  intentionally,  or  unin- 
tentionally, are  the  causes.  He,  therefore  who  causes 
them,  may,  on  this  ground,  be  lawfully  put  to  death 


TIMOTHY  DWIGHT.  221 

by  the  sufferer.  What  boundless  havoc  would  this 
doctrhie  make  of  human  life  ;  and  how  totally  would 
it  subvert  every  moral  principle  ? 

How  different  was  the  conduct  of  St.  Paul,  in  suf- 
ferings, inestimably  greater  than  those  here  alleged  I 
Being  rcuiled^  says  he,  we  blcrs  ;  being  persecuted,  %ve 
suffer  it ;  being  defamed^  we  entreat.  Thus  he  acted, 
when,  as  he  declares  in  the  same  passage,  he  was  hun- 
gry, and  thirsty,  and  naked:,  and. buffeted,  and  had  no 
certain  dwelling  place, 

L  But  what  is  this  suffering  ?   It  is  nothing  but  the  an- 
guish of  wounded  pride.     Ought,   then,  this  imperi- 
pus,  deceitful,  debasing  passion  to  be  gratified  at  the 
expense  of  murder,  and  suicide  ?    Ought  it  to  be  grati- 
fied at  all  ?  Is  not  most  of  the  turpitude,   shame,    and 
misery,  of  man  the  effect  of  this  passion  only  ?  Angels 
by  the  indulgence  of  this  passion  lost  heaven ;   and 
the  parents  of  mankind  ruined  a  v.orld. 
.    But  a  good  name  is  ,by  the  scriptures  themselves  as- 
serted  to  be  an  in^aaluable  possession.     It  is.    But  what 
is  a  good  name  in  the  view  of  the  scriptures  ?    It  is 
the  result  of  wisdom  and  virtue ;  not  of  folly  and  sin  ; 
a  plant  brought  dov/n  from  the  heavens,    which  will 
flourish,  and  blossom,  and  bear  fruit  forever. 
: .  But  is  not  the  esteem  oj  our  fellow  men  an  inestimable 
enjoyment?  And  have  not  wise  meii,  in  every  age  of  the 
world,  given  this  as  their  opinion  ?     '1  he  esteem  let 
me  ask  of  what  men  ?  The  esteem  of  banditti  is  cer- 
tainly of  no  value.  The  character  of  the  men  is,  there- 
fore, that  which  determines  the  worth  of  their  esteem. 
The  esteem  of  wise  and  good  men  is  undoubtedly  a 
possession,  of  the  value  alledged;  particularly,  because 
it  is  given  only  to  wise  and  good  conduct.     If  you  co- 
Vet  esteem  then,  merit  it  by  wisdom  and  virtue  ;   and 
you  will  of  course  gain  the  blessing.     By  folly  and 
guilt  you  can  gain  no  applause,  but  that  of  fools  and 
sinners;    while  you  assure.  youKself  of  the   contempt 
and  abhorrence  of  all  others. 


222  A  SERMON  BY 

I  shall  conclude  this  part  of  the  discussion  with  the 
following  summary  remarks. 

Duelling  is  eminentl}?-  absurd,  because  the  reasons, 
v.hich  create  thecentest,  are  generally  trivial.  These 
are  almost  ahvays  trifling  affronts,  which  a  magnani- 
mous man  would  disdain  to  regard.  A  brave  and  me- 
rltorious  officer  in  the  British  army  was  lately  killed 
in  a  duel,  which  arose  out  of  the  fighting  of  two  dogs. 

As  an  adjustment  of  disputes,  it  is  supremely  absurd. 
If  the  pardes  possess  equal  skilL  innocence  and  crime 
are  placed  on  the  same  level ;  and  their  interests  are 
decided  by  a  game  of  hazard.  A  die  would  better 
terminate  the  controversy;  because  the  chances  would 
be  the  same,  and  the  danger  and  death  would  be  avoid- 
ed. If  the  parties  possess  unequal  skilly  the  concerns 
of  both  are  committed  to  the  decision  of  one  ;  deeply 
interested  ;  perfectly  selfish  ;  enraged  ;  and  precluded 
by  the  very  plan  of  adjustment  from  doing  that,  which 
which  is  right,  unless  in  doing  it,  he  will  consent  to 
suffer  an  incomprehensible  evil.  To  avoid  this  evil  he 
is  by  the  laws  of  the  controversy,  justified  in  doing  to 
his  antagonist  all  the  future  injustice  in  his  power. 
Never  was  there  a  more  improper  judge  ;  nor  a  more 
improper  situation  for  judging.  To  add  to  the  folly, 
the  very  mode  of  decision  involves  new  evils  ;  so  that 
the  injustice  already  done  can  never  be  redressed  ;  but 
by  doing  other  and  greater  injustice.* 


*  This,  koivever^  is  beyond  a  douht  the  realjlate  of  the  fuhject.  Duel- 
tjfts  profefs  to  fight  on  equal  terms  :  and  make  much  parade  of  adjujiing  the 
combat  fo  as  to  accord  with  thsfe  terms.  But  all  this  is  mere  profejfion, 
Mojlof  thofetivho  defign  to  become  duellifls^  apply  them/elves  nvith  great 
jffiduUy  to  /I:ooting  with  pidols  at  a  mark  placed  at  the  utmojl  ufual fighting 
diflancc.  In  this  manner  they  prove ^  that  they  intend  to  avail  themfelves  of 
their  faper'iorJkiVi  thus  laboriously  acquired^  to  decide  the  combat  again/i 
their  aniagonijls.  It  makes  not  the  leajl  d't^erenccy  whether  the  advantage 
enrjijls  in  better  arms,  a  better  pnjition,  an  earlier  fire,  or  a  more  Jkillful 
hand.  In  each  cafe  the  advantage  liis  in  the  greater  probability  which  it  fur- 
n'floes  one  of  the  combatants  offuccefs  in  the  duel.  Superior  fhill  enfures  this 
probability  :  and  is  therefore ^  according  iQ  the  profejions  of  dueUt/ls,  an  m^ 
fair  and  iwquitous  advantage. 


TIMOTHY  DWIGHT.  223 

Finally,  it  is  infinite  folly,  as  in  every  duel,  each 
party  puts  his  soul,  and  his  eternity^  into  extreme  ha- 
zard, voluntarily;  and  rushes  before  the  bar  of  God, 
stained  with  the  guilt  of  suicide,  and  with  the  design 
of  shedding  violently  the  blood  of  his  fellow  men. 

The  guilt  of  duelling  involves  a  train  of  the  most  so- 
lemn considerations.  An  understanding,  benumbed 
by  the  torpor  of  the  lethargy,  only  v/ouid  fail  to  dis- 
cern them  ;  a  heart  of  flint  to  feel  them  ;  and  a  con- 
science vanquished,  bound  and  trodden  under  foot,  to 
regard  them  with  horror. 

Duelling  is  a  violation  of  the  laivs  of  man.  Submit 
to  every  ordinance  of  man  for  the  Lord's  sake^  is  equaU 
ly  a  precept  of  reason  and  revelation.  The  govern- 
ment of  every  country  is  the  indispensable  source  of 
protection,  peace,  safety,  and  happiness,  to  its  inha- 
bitants ;  and  the  only  means  of  transmitting  these 
blessings,  together  with  education,  knowledge,  and 
religion,  to  their  children.  It  is  therefore  a  good, 
which  cannot  be  estimated.  But  without  obedience 
to  its  laws,  no  government  can  continue  a  moment. 
He,  therefore,  who  violates  them,  contributes  volun- 
tarily to  the  destruction  of  the  government  itself,  and 
of  all  the  blessings  which  it  secures. 

The  laws  of  every  civilized  country  forbid  duelling,^ 
nnd  forbid  it  in  its  various  stages  by  denouncing 
against  it  severe  and  dreadful  penalties;  thus  proving, 
that  the  wise  and  good  men  of  every  such  country  have 
with  one  voice,  regarded  it,  as  an  injury  of  no  com- 
mon magnitude.  The  duellist,  therefore,  openly  and 
of  system,  attacks  the  lav/s,  and  the  peace,  and  the 
happiness,  of  his  country  ;  loosens  the  bonds  of  socie. 
ty ;  and  makes  an  open  war  on  his  feliovz-citizens,  and 
their  pester ity. 

At  the  same  time,  he  takes  the  decision  of  liis  own 
controversies  out  of  the  hands  of  the  public,  and  con- 
stitutes himself  his  own  judge,  and  avenger.  Ills 
arm  he  makes  the  umpire  of  all  his  concerns;  and  in^ 


224:  A  SERMON  BY 

soiently  requires  his  countrymen  to  submit  their  in. 
terest,  when  connected  with  his  own,  to  the  adjudica- 
tion  of  his  passions.  Claiming,  and  sharing,  all  the 
blessings  of  civilized  society,  he  arogates,  also,  the 
savage  independence  of  wild  and  brutal  nature ;  wrests 
the  sword  of  justice  fi-om  the  hand  of  the  magistrate, 
and  wields  it,  as  the  v/eapon  of  an  assassin.  To  him 
government  is  annihilated.  Laws  and  trials,  judges 
and  juries,  vanish  before  him.  Arms  are  his  laws 
and  a  party  his  judge  ;  his  only  trial  is  a  battle,  and 
his  hail  a  field  of  blood. 

Ail  his  countrymen  have  the  same  rights  which  he 
has.  Should  they  claim  to  exercise  those  which  he 
claims,  what  v/ould  be  the  consequence  ?  Every  con- 
troversy, every  concern,  of  man  would  be  terminated 
by  the  sword  and  pistol.  Civil  war  ;  war,  Vvaged  by 
friends  and  neighbours,  by  father,  sons,  and  brothers  ; 
war,  of  that  dreadful  kind,  which  the  Romans  de- 
nominated a  tumult ;  would  spread  through  every 
country  :  a  Vv'ar,  in  which  all  the  fierce  passions  of 
man  would  be  let  loose  ;  and  wrath  and  malice,  re- 
venge  and  phrensy,  would  change  the  vv^arld  into  a 
dungeon,  filled  with  maniacs,  who  had  broken  their 
cliains,  and  glutted  their  rage  with  each  other's  mis- 
ery. Thus  duelling  universally  adopted,  would  ruin 
every  country,  destroy  all  the  peace  and  safety,  and 
blast  every  hope,  of  mankind.  Who  but  a  fiend 
w^ould  V,  iilingly  contribute  to  this  devastation  ? 

The  guilt,  begun  in  the  violation  of  the  laws  of  man; 
is  finished  in  the  violation  of  the  laws  of  God.  This 
awful  Being  who  gave  us  existence,  and  preserves  it, 
who  is  every  where,  and  sees  every  thing  ;  who  made^ 
and  rules  the  universe  ;  who  will  judge  and  reward, 
both  angels  and  men  ;  and  before  whom,  eT)crywork^ 
%\)itb  eiiery  secret  thing  shall  he  brought  into  judgment ; 
with  his  own  voice  proclaimed  to  this  bloody  world, 
from  Mount  Sinai,  *  Thou  shalt  not  kill.'  The  com- 
mand, as  I  explained  it  the  last  season  in  this  place,-. 


TIMOTHY  DWIGHT.  225 

forbids  killing  absolutely.  No  exception,  as  1  then 
observed,  can  be  lawfully  made  to  the  precept,  ex- 
cept those,  which  the  Lawgiver  has  himself  made. 
These  I  further  observed,  are  limited  to  killing  beasts, 
when  necessary  for  food,  or  plainly  noxious  ;  and  put- 
ting men  to  death  by  the  sword  of  public  justice,  or 
in  self  defence ;  whether  private  or  public.  This  be- 
ing the  only  ground  of  justifiable  war.  As  these  are 
the  sole  exceptions,  it  is  clear  that  duelling  is  an  open 
violation  of  this  law  of  God. 

The  guilt  of  duelling  in  this  view  is  manifold  ;  and 
in  all  its  varieties  is  sufficiently  dreadful  to  alarm  any 
man,  whose  conscience  is  susceptible  of  alarm,  and 
whose  mind  is  not  too  stupid  to  discern,  that  it  is  a 
fearjul  thing   to  fall  into  tjie  hands  of  the  living  God, 

If  the  duellist  is  2i  mere  creature  of  solitude,  in  whose 
life  or  death,  happiness  or  misery,  no  human  being  is 
particularly  interested  ;  if  no  bosom  will  glow  with 
his  prosperity,  or  bleed  with  his  sufferings ;  if  no 
mourner  will  follow  his  hearse,  and  no  eye  drop  a  tear 
over  his  grave  ;  still  he  is  a  man.  Asa  man,  he  owe^ 
ten  thousand  duties  to  his  fellow  men  ;  and  these  are 
all  commanded  by  his  God.  His  labors,  his  example, 
his  prayers,  are  daily  due  to  the  neighbor,  the  stran- 
ger, the  poor,  and  the  public.  He  cannot  withdraw 
them  without  sin.  The  eternal  Being,  whose  wisdom 
and  justice  have  sanctioned  all  these  claims,  will  exact 
tile  forfeiture  at  his  hands  ;  and  inquire  of  the  wick^ 
ed  and  slothful  servant,  why,  in  open  defiance  of  his 
known  pleasure  he  has  thus  shrunk  from  his  duty,  and 
buried  his  talent  in  the  grave. 

Is  he  a  son?  Who  licensed  him  in  rebellion  against 
the  fifth  command  of  the  decalogue,  to  pierce  his 
parents  hearts  with  agony,  and  to  bring  down  their  grey 
hairs  with  sorrow  to  the  grave  ?  Why  did  he  not  live 
io  honor  his  father  and  his  mother  ;  to  obey,  to  com- 
fort, to  delight,  and  to  support  them  in  their  declin- 
ing years  ;  and  to  give  them  a  rich  reward  for  all  their 

28 


226  A  SERMON  BY 

toil,  expense,  and  suffering,  in  his  birth  and  educa- 
tion, by  a  dutiful,  discreet,  and  amiable  lite,  the  only 
reuard  which  they  ask  .^Why  did  he  shroud  the  morn- 
ing of  their  happiness  in  midnight ;  and  cause  their  ris- 
ing hopes  to  set  in  blood  ?  Why  did  he  raise  up  before 
their  anguished  eyes  the  spectre  of  a  son,  slain  in  the 
enormous  perpetration  of  sin ;  escaping  from  a  troub- 
led grave  ;  or  coming  from  the  region  of  departed 
spirits,  to  haunt  their  course  through  declining  life, 
to  alarm  their  sleep,  and  chill  their  waking  moments^ 
widi  the  despairing,  agonizing  cry, 

"  Death  !  lis  a  melancholy  day 
"  To  thore  ihat  have  no  God." 

Is  he  a  Husband?  He  has  broken  the  marriage  vow ; 
the  c:ith  of  God.     He   has   forsaken   the  wife  of  his 
youth.     He  has  refused  to  furnish  her  sustenance  ; 
to  share  her  joys  ;   to  sooth  her   sorrows  ;    to  watch 
her  sick  bed  ;    and  to  provide  for  his  children,   and 
hers,  the  means  of  living  here,  and  the  means  of  liv- 
ing forever.     He  kas  denied  the  faith   and  is   worse 
than  an  infidel.     Where,  in  the  fatal,  guilty  moment, 
wheu  he  resolved  to  cast  away  his  life,  were  his  ten- 
derness to  the  partner  of  his  bosom  ;    the  yearnings 
of  his  bowels  towards  tlie  olFspring  of  his  loins  ;    his 
sense  of  duty  ;  his  remembrance  of  God  ?     In  every 
character,  as  a  dependant  creature^  az  a  sitijul  man^ 
his  eternal  life  and  death  were  suspended  on  his  for- 
giveness of  his  enemies.     He  vv^ho  alone  can  forgive 
sins,  and  save  sinners,  has  said.  If  ye  forgiiie  not  men 
their  trespasses,  neither  will  your  heavenly  jather  for- 
give you.     He  has  gone  farther.     He   has   forbiddeu 
man  even  to  ask  pardon  of  God,  unless  v^^ith  a  forgiv- 
ing spirit  to  his  ftrllow  m.en.     In  vain  can  the  duellist 
pretend  to  a  forgiving  temper.    If  he  felt  the  spirit  of 
the  cross,  could  he  possibly  for  an  affront^  an  ofTence 
lii^hter  than  air,  shed  the  blood  of  his  neighbor.  Could 
he  plunge  the  friends  of  the  suiferer  into  an  abyss  of 


TIMOTHY  DWIGHT.  227 

anguish  ;  sink  bis  parents  into  Irrecoverable  despair; 
break  on  the  wheel  the  heartsofhis  wife  andchil^heii ; 
and  label  on  the  door  |:osts  o.  his  house — monnur^g 
lamentation  and  iiwr  ? 

Satisfaction  for  a  projess^d  ihpiryu  the  very  demand 
which  he  makes  ;  the  only  basis  of  his  contest.  Is 
this  the  language  of  forgiveness  ?  It  is  an  insult  to 
common  sense,  it  is  an  outrage  on  common  decency, 
to  hold  this  language ;  and  yet  profess  this  temper. 
The  language  is  the  language  of  revenge.  The  spi- 
rit  is  the  spirit  of  revenge.  The  varnish,  notwith- 
standing it  is  so  laboriovisly  spread,  is  too  thin  to 
conceal  the  gross  materials,  or  to  deceive  the  most 
careless  eye.  Revenge  for  a  supposed  affront,  revenge 
for  Vvounded  pride,  for  disappointed  ambition,  for 
frustrated  schemes  of  power,  dictates  the  challenge, 
seizes  the  weapon  of  death,  and  goads  the  champion 
to  the  field.  Revenge  turns  the  heart  to  stone,  di- 
rects the  fatal  aim,  and  gloomily  smiles  over  the  ex- 
piring victim.  Remove  this  palliation,  miserable  as 
it  is,  and  you  make  man  a  fiend.  A  fiend  would 
murder  v*ithout  emotion;  while  a  man  is  hurried  to 
the  dreadful  work  by  passion  only. 

But  what  an  image  Is  presented  to  the  eye  by  a 
man,  thus  dreadfully  executing  revenge?  A  worm 
of  the  dust;  a  sinful  worm,  an  apostate,  who  lives 
on  mercy  only  ;  who  could  not  thus  have  lived,  had 
not  his  saviour  died  for  him  ;  v/ho  is  crimsoned  with 
ten  thousand  crimes,  committed  against  his  God  ; 
who  is  soon  to  be  tried,  judged  and  rewarded,  for 
them  all;  this  worm  raises  its  crest,  and  talks  loftily 
of  the  affront  it  has  received,  of  injured  honor,  of 
wounded  character,  and  of  expiation  by  the  blood  of 
its  fellow-worm.  All  this  is  done  under  the  all- 
searching  eye,  and  in  the  tremendous  presence  of 
Jehovah  ;  who  has  hung  the  pardon  of  this  miserable 
being  on  his  forgiveness  of  his  fellow.  Be  astonish- 
ed, O  beavens,  at  this  /  and  thoi;  earthy  be  horribly 
afraid  \ 


228  A  SERMON  BY. 

Nor  is  this  crime  merely  an  execution  ofre%enge; 
it  is  a  cold  deliberate  revenge.  The  deliberate  kil- 
ling of  a  man  is  murder^  by  the  decision  of  common 
sense,  by  the  decision  of  human  law,  by  the  decision 
of  God.  How  few  murderers  have  an  equal  oppor- 
tunity, or  equal  advantages,  to  deliberate  ?  By  a 
mind  informed  with  knowledge,  softened  with  the 
humanity  of  polished  life,  enlightened  by  revelation  ; 
conscious  of  a  God,  and  acquainted  with  the  Saviour 
of  mankind,  a  cool,  deliberate  purpose  is  formed,  che- 
rished, and  executed,  of  murdering  a  fellow  creature- 
The  servant,  who  forgave  not  his  fellow  servant  his 
debt  of  an  hundred  pcice,  hut  thrust  him  into  prison^ 
iv as  delivered  on^er  to  the  tormentors  by  his  Lord,  until 
he  should  pay  the  ten  thousand  talents,  which  he  oived^ 
'when  he  had  nothing  to  pay  ?  What  will  be  the  desti- 
ny of  that  servant,  who  in  the  same  circumstances,  for 
a  debt,  an  injury,  of  a  tenth  part  of  the  value  of  an 
hundred  pence,  robs  his  fellow  servant  of  his  life  f 
Had  an  Apostle  ;  had  Paul ;  amidst  all  the  unexamp- 
led injuries,  which  he  suffered,  sent  a  challenge,  or 
fought  a  duel,  what  would  have  become  of  his  cha- 
racter, as  an  apostle,  or  even  as  a  good  man.  This  sin- 
gle act  would  have  destroyed  his  character,  and  ruin- 
ed his  mission.  Infidels,  would  have  triumphantly 
objected  this  act,  as  unquestioned  proof  of  his  im- 
morality, of  his  consequent  unfitness  to  be  an  Apos- 
tle from  God  to  mankind,  and  of  his  destitution, 
therefore,  of  inspiration.  Nor  could  christians  have 
answered  the  objection.  But  can  that  conduct  which 
would  have  proved  Paul  to  be  a  sinner,  consists  with 
a  virtuous  character  in  another  man  ? 

Had  the  Saviour  of  the  world*  (I  make  the  unnat- 

*  ItisIbeUeve  unlverfally  adm'uted  by  Christians,  that  the  conduct 
*which  nvould  have  been  ftnful  in  Chrt/i^  conftdered  merely  as  placed  under 
the  law  ofGod^  and  required  to  obey  it,  is  ftnful  in  every  man  acquainted 
rvith  thegofpel ;  and  that  the  conduct  of  Chrift  as  a  moral  being,  is  m  every 
cap:,  which  is  applicable  to  our  circum/lances,  a  rule  of  duty  to  us.     I  havr 


TIMOTHY  DWIGHT.  229 

iural  supposition  with  shuddering,  but  I  hope  with 
becoming  reverence  for  that  great  and  glorious  per- 
son) sent  a  challenge,  or  fought  a  duel,  would  not  this 
single  spot  have  eclipsed  the  Sun  of  Righteousness 
forever  ?  Can  that  spot,  which  would  have  sullied  the 
divinity  of  the  Redeemer,  and  obscured  his  media- 
tion, fail  to  be  an  indelible  stain,  a  hateful  deformit}-, 
on  those  whom  he  came  to  save  ?  If  any  man  haiie 
not  the  spirit  of  Christy  he  is  none  of  his. 

All  these  things,  reason,  ^nd  humanity,  and  religion, 
plead  ;  yet  how  often,  even  in  this  infant  country,  this 
country  boasting  of  its  knowledge  and  virtue  they  plead 
in  vain !  Duels  in  great  numbers  are  fought ;  revenge 
is  glutted  ;  and  the  miserable  victims  of  wrath  and 
madness  are  hurried  to  an  untimely  end.  Come  then, 
thou  surviving  and,  in  thine  own  view,  fortunate  and 
glorious  champion,  accompany  me  to  the  scenes  of 
calamity  which  thou  has  created,  and  survey  the  misr 
chiejs  of  duelling. 

Go  with  me  to  yonder  church  yard.  Whose  is 
that  newly  opened  grave  ?  Approach,  and  read  the 
letters  on  the  yet  uncovered  coffin.  If  thou  canst 
retain  a  steady  eye,  thou  wilt  perceive,  that  they  de- 
note a  man,  who  yesterday  beheld,  and  enjoyed  the 
light  of  the  living.  Then  he  shared  in  all  the 
blessings,  and  hopes,  of  life.  He  possessed  health, 
and  competence,  and  comfort,  and  usefulness,  and 
reputation.  He  was  surrounded  by  neighbors  who 
respectt^d,  and  by  friends  who  loved  him.  The 
wife  of  his  youth  found  in  him  every  joy,  and  the 
balm  of  every  sorrow.  The  children  of  his  bosom 
hung  on  his  knees  to  receive  his  embrace,  and    his 


put  thtsjirong  cafe-^  becaufe  I  believe  feiv  of  thofe,  tuho  may  evade  ivith  va- 
rious  pretences  the preceedtng  arguments  tvill  be  at  a  lofs  to  determine  here. 
In  the  fame  manner  divines  cujiomarily  make  the  fuppq/ition  of  injti/lire, 
falfehoody  or  other  turpitude,  and  apply  it  to  the  divint  character  ;  to/heiVj 
forcibly^  whatjieplorabU  confequences  fsuould  folloiVt  tuere  .  the  fuppofitien 
true. 


230  A  SERMON  BY 

blessing.  In  a  thousand  designs  was  he  embarked,  to 
provide  for  their  support  and  education,  and  to  set- 
tle them  usefully  ancl  comfortably  in  the  world.  He 
inspired  all  their  enjoyments  ;  he  lighted  up  all  their 
hopes. 

Yesterday  he  was  himself  a  creature  of  hope,  a 
probationer  for  immortality.  The  voice  of  Mercy  in- 
vited him  to  faith  and  repentance  in  the  Lord  Jesus 
Christ,  to  holiness,  and  to  heaven.  The  day  of  grace 
shone,  the  smiles  of  forgiveness  beamed,  upon  his 
head.  While  this  happy  day  lasted,  God  was  recon- 
cileable,  his  Redeemer  might  be  found,  and  his  soul 
might  be  saved.  The  Jiigbt  had  not  then  come  upon 
him,  in  %vhicb  no  man  can  work. 

Where  is  he  now  ?  His  body  lies  mouldering  in 
that  coffin.  His  soul  has  ascended  to  God,  with  all 
its  sins  upon  its  head,  to  be  judged,  and  condemned 
to  wretchedness,  which  knows  no  end.  Thy  hand 
hns  hurried  him  to  the  grave,  to  the  judgment,  and 
to  damnation.-  He  affronted  thee  ;  and  this  is  the  ex- 
piation, which  thy  revenge  exacted. 

Turn  \VQ  now  to  the  melancholy  m^msion,  v,'here, 
yesterday,  his  presence  diffused  tenderness,  hope,  and 
joy.  Enter  the  door  reluctantly  opening  to  receive 
even  the  most  beloved  guest.  Here  mark  the  affect- 
ing group  assembled  by  this  catastrophe.  That  ve- 
nerable man,  fixed  in  motionless  sorrow,  whose  hoary 
head  trembles  with  emotions  unutterable,  and  whose 
eye  refuses  a  tear  to  lessen  his  anguish,  is  the  Father 
who  bej^at  him.  That  matron,  wrung  with  agony,  is 
the  Mother  who  bore  him.  Yesterday  he  was  their 
delight,  their  consolation,  the  staff  of  their  declining 
years.  To  him  they  looked  under  God,  to  lighten  the 
evils  of  their  old  age  ;  to  close  their  eyes  on  the  bed 
of  death  ;  and  to  increase  their  transports  through- 
out  eternity. 

But  their  comforts  and  their  hopes  have  all  van^ 
ishcd  together-     He  is  now  a  corpse,  a  tenant  of  the 


TIMOTHY  DWIGHT.  231 

grave,  cut  off  in  the  bloom  of  life,  and  sent  unprepar- 
ed to  the  judgment.  To  these  immeasurable  evils 
thou  hast  added  the  hopeless  agony  of  remembering, 
while  they  live,  that  he  was  cut  off  in  a  gross  and 
dreadful  act  of  sin,  and  without  even  a  momentary 
space  of  repentance,  a  remembrance  which  will  en* 
venom  life,  and  double  the  pangs  of  death. 

Turn  thine  eyes,  next  on  that  miserable  form, 
surrounded  by  a  cluster  of  helpless  and  vvretched 
children,  see  her  eyes  rolling  with  phrenzy,  and  her 
frame  quivering  with  terror.  Thy  hand  has  made 
her  a  widow,  and  her  children  orphans.  At  thee, 
though  unseen,  is  directed  that  bewildered  stare  of 
agony.  At  thee  she  trembles  ;  for  thee  she  listens  ; 
lest  the  murderer  of  her  husband  should  be  now  ap- 
proaching to  murder  her  children  also. 

She,  and  they,  have  lost  their  all.  Thou  hast 
robbed  them  of  their  support,  their  protector,  their 
guide,  their  solace,  their  hope.  In  the  grave  all  these 
blessings  have  been  buried  by  thy  hand.  If  his  af- 
front to  thee  demanded  this  terrible  expiation,  what, 
according  to  thine  own  decision,  must  be  the  suffer- 
ings, destined  to  retribute  the  immesaurable  injuries 
which  thou  hast  done  to  them. 

The  day  of  this  retribution  is  approaching,  ^he 
"voice  of  thy.  brother'' s  blood  crieth  from  the  ground,  and 
thou  art  nouj  cursed  from  the  earthy  vjhich  hath  open- 
ed her  mouth  to  receive  thy  brother^s  blood,  A  mar% 
is  sctnpon  thee  by. thy  God  ;  not  for  safety,  but  de- 
struction. Disease,  his  aijenging  Angel,  is  prepar- 
ing to  hurry  thee  to  the  bed  of  death.  With  what 
agonies  wilt  thou  there  recal  thy  malice,  thy  revenge, 
and  the  murder  of  thy  friend  ?  With  what  exstacies 
of  woe  will  thy  soul  cling  to  this  world  ;  with  what 
horror  will  it  quake  at  the  approach  of  eterni- 
ty! Alone,  naked,  drenched  in  guilt  thou  wilt  as- 
cend to  God.  From  him  what  reception  v*ilt  thou 
meet  ?    From  his  voice  what  lanc^uaee  v  ilt  thou  hear  r 


232  A  SERMON  BY 

Depart  thou  cursed  unto  everlasting  jire.  And  lo  t 
the  melancholy  world  of  sin  and  suffering-  unfolds  to 
receive  thee,  Mark  in  the  entrance,  the  man,  whom 
thou  has  plundered  of  life,  and  happiness,  and  hea- 
ven already  waiting  to  pour  on  thy  devoted  head  for 
the  infinite  wrongs  which  thou  hast  done  to  him,  the 
wrath  and  vengeance  of  eternity. 

At  the  close  of  the  awful  survey,  cast  thine  eyes 
once  more  around  thee,  and  see  thyself,  and  thy  bro- 
ther duellists,  the  examples,  the  patrons,  and  the  sole 
causes,  of  all  succeeding  duelling.  Were  the  exist- 
ing advocates  of  this  practice  to  cease  from  uphold- 
ing it  ;  were  they  to  join  their  own  efforts  to  the  com- 
mon efforts  of  man,  and  hunt  it  out  of  the  world  ;  it 
would  never  return.  On  thee,  therefore,  and  thy  com- 
panions, the  innumerable  and  immense  evils  of  fu- 
ture duelling  are  justly  charged.  To  you,  a  band  of 
enemies  to  the  peace  and  safety  of  man  ;  a  host  of 
Jeroboams,  nvho  not  only  sin  but  make  Israel  to  sin 
through  a  thousand  generations,  will^succeeding  ages 
impute  their  guilt  and  there  sufferings.  Your  effica- 
cious and  baneful  examples,  will  make  thousands  of 
childless  parents,  distracted  widows,  and  desolate  or- 
phans, after  you  are  laid  in  the  grave.  You  invite 
posterity  to  wrest  the  right  of  deciding  private  con- 
troversies out  of  the  hands  of  public  justice  ;  and  to 
make  force  and  skill  the  only  umpires  between  man 
and  man.  You  entail  perpetual  coatempt  on  the  laws 
of  man,  and  on  the  laws  of  God  ;  kindle  the  flames 
of  civil  discord  ;  and  summon  from  his  native  abyss 
anarchy,  the  worst  of  fiends,  to  lay  waste  all  the  hap- 
piness, and  all  the  hopes  of  mankind. 

At  the  great  and  final  day,  your  country  will  rise 
up  in  judgment  against  you,  and  accuse  you  as  the 
destroyers  of  her  peace,  and  the  murderers  of  her 
children.  Against  you  will  rise  up  in  judgment  all 
the  victims  of  your  revenge,  and  a!ll  the  wretched 
families,   whom  you  have  plunged  in  hopeless  mis- 


TIMOTHY  DWIGHT.  233 

ery.  The  prowling  Arab  and  the  remorseless  savage, 
will  there  draw  nigh,  and  whiten  their  crimes  by  a 
comparison  with  your's.  They  indeed  were  mur- 
derers; but  thy  were  never  dignified  with  the  name, 
nor  blessed  with  the  privileges,  of  Christians.  Thej'- 
were  born  in  blood,  and  educated  to  slaughter.— 
They  were  taught  from  their  infancy,  that  to  fight, 
and  to  kill,  was  lawful,  was  honorable  and  virtuous. 
You  were  born  in  the  mansion  of  knowledge,  hu- 
manity, and  religion.  At  the  moment  of  your  birth 
you  were  offered  up  to  God,  and  baptized  in  the  name 
of  the  Father^  of  the  Son^  and  oj  the  Holy  Ghost,  You 
were  dandled  on  the  knee,  and  educated  in  the  school, 
of  piety.  From  the  house  of  God  you  have  gone  to 
the  field  of  blood  ;  and  from  the  foot  of  the  cross  to 
the  murder  of  your  friends.  You  have  cut  off  life 
in  the  blossom,  and  shortend,  to  the  wretched  ob- 
jects of  your  wrath,  the  day  of  repentance  and  saU 
vation.  The  beams  of  the  Sun  of  Kighteousness. 
shining  with  life  giving  influence  on  them,  you  have 
intercepted  ;  the  smile  of  mercy,  the  gleam  of  hope, 
the  dawn  of  immortality  you  have  overcast  forever. 
You  have  glutted  the  grave  with  untimely  slaughter, 
and  helped  to  people  the  world  with  perdition. — 
Crimsoned  with  guilt,  and  drunk  with  blood,  Nine- 
veh will  ascend  from  the  tomb,  triumph  over  yoi;.r 
ruin,  and  smile  to  see  her  own  eternal  destiny  more 
tolerable  than  yours, 

00 


CHRISTIANS  BOUND  TO  DISTINGUISH  THEIV^ 
SELVES  FROM  THE  WORLD- 

A  SERMON 


BY 

STEPHEN  FENN. 

MINISTER  OF  A     CONGREGATIONAL  CHURCH,   HARPERSFIELD, 
NEW-YORK. 


MATTHEW  V.    xlvii, 
-^What  do  ye  more  than  others? 

HE  who  knew  what  was  in  man,  addressed  him. 
self  directly  to  the  heart.  His  mode  of  teaching  was 
calculated  to  bring  out  to  view  every  trait  in  the  hu- 
man character ;  and  to  shew,  not  only  to  others,  but 
to  ourselves,  what  we  are.  That  strong  propensity  in 
human  nature  to  conform  to  a  sinful  world  is  partic- 
ularly condemned  ;  and  christians  are  called  upon  to 
distinguish  themselves  from  others,  by  their  piety  and 
good  works.  Christianity  requires  activity.  He  who 
would  be  a  follower  of  Him,  '  who  went  about  doing 
good,'  must  not  indulge  in  sloth  and  inactivity  ;  but, 
like  a  watchman,  must  be  constantly  on  his  guard 
against  a  subtle  enemy,  and  ever  ready  to  answer  the 
calls  of  his  Lord  and  Master. 

The  eyes  of  the  Jews  were  upon  Christ  and  his 
disciples :  The  eyes  of  the  world  are  upon  us.  Man- 
kind estimate  the  christian  religion,  by  the  lives  of 
christian  professors. 

In  order  to  prepare  the  minds  of  his  disciples  for 
that  vital  and  active  piety,  which  he  was  about  to  in- 
culcate, the  Saviour  brings  out  to  their  view,  in  the 
context,  the  character  and  life  of  sinners,     \n  the  43d 


236  A  SERMON  BY 

verse,  he  says  :  *  Ye  have  heard  that  it  has  been  said, 
thoii  stiult  love"  tliy  neighbor,  and  hate  thine  enemy.* 
This  v/as  the  Very  dictate  of  the  natural  heart.'  *  But 
I  say  unto  you,  love  your  enemies  ;  bless  them,  that 
ciirse  you  ;  do  good  to  them  that  hate  you  ;  and  pray 
for  them  who  despitehiily  use  you,  and  persecute  you. 
For  if  ye  love  them,  which  love  you,  what  reward 
have  ye  ?  Do  not  even  the  publicans  the  same  ?  And 
if  ye  salute  your  brethern  only,  iv hat  do  ye  more  than 
others  ?  Do  not  even  the  publicans  so  ? 

This  question  contained  in  the  text,  may  be  justly 
considered  as  amounting  to  a  positive  injunction  : 
'  Christians,  it  is  my  expectation — it  is  my  will,  that 
'  ye  do  more  than  others.  Others  love  themselves, 
^  and  love  those  who  promote  their  personal  interest ; 

*  but  you  must  have  tliat  general  benevolence,  that 
^  love  to  God  and  man,  which  shall  enable  youto  cfo 

*  gaod  to  your  enemies,  and  to  stand  ready  to  sacri- 
^  fi'ce  your  lives  in  the  service  of  God.' 

Are  these  hard  sayings  ?  Does  the  Redeemer  of 
men  require  more  of  his  elect,  than  is  reasonable  I 
By  no  means :  the  Master  whom  we  serve,  is  not 
hard,  or  austere. 

To  impress  upon  your  minds  the  reasonableness 
of  our  Saviour's  requirement,  that  christians  should 
do  more  than  others,  1  observe, 

1st.  More  is  done  for  christians,  than  for  others. 

Free  salvation  is  purchased  for  the  whole  worlds 
But  such  is  the  depravity  of  human  nature,  that  men, 
unassisted  by  spiritual  grace,  m^ill  not  come  unto 
Christ,  that  they  may  have  life,  ^j  nature  chris- 
tians are  as  perverse  and  obstinate  as  others.  But 
to  them,  God  has,  in  infinite  mercy,  granted  this  spe- 
c'lal  grace,  this  richest  of  heavenly  gifts,  without 
which,  ail  otlier  blessings  were  in  vain.  Their  proud 
hearts  have  been  humbled ;  their  blind  eyes  have 
been  opened.  The  snares  of  the  devil,  in  which 
they  have  been  entangled,  have  been  broken ;  and  his 


STEPHEN  f  ENN.  257 

dO'rfiinion  over  them,  abGlished.  God,  by  an  out- 
stretched arm,  hath  brought  them  out  of  darkness, 
into  his  marvelous  light.  They  are  made  to  behold 
the  beauty  of  religion,  and  the  glories  of  the  heaven- 
ly world ;  and,  forgetting  the  things  which  are  be- 
hind, they  are  enabled  to  press  forward  towards  the 
mark,  for  the  prize  of  the  high  calling  of  God,  in 
Christ  Jesus. 

While  others  are  without  any  rational  hope,  and 
without  God  in  the  world,  they  are  from  time  to  time, 
blessed  with  his  cheering  presence,  and  animated 
with  the  tight  of  his  countenance.  The  evidence  of 
their  title  to  an  inheritance  among  the  saints  in  light, 
is  constantly  brightening;  their  views  of  heaven  are 
constantly  enlarging;  andj  although  they  are  oppress- 
ed with  all  those  trials  and  calamities  incident  to 
human  nature,  they  are  bomc  up  and  supported  by 
that  glorious  promise,  *  all  things  shall  work  together 
for  good  to  them  that  love  God.' 

Can  those  then,  on  whom  the  richest  of  heaven's 
blessings  have  been  lavished  ;  for  whom  such  mir- 
racles  of  mercy  have  been  wrought,  question  their 
obligation  to  do  more  than  others  ? 

2dlv.  Believers  should  do  more  than  others,  be- 
cause  they  stand  in  a  nearer  relation  to  God.  The 
nearer  the  relation  the  greater  the  obligation.  In  this 
respect  believers  on  earth,  are  under  greater  obli- 
gation, than  angels  in  heaven.  Angels  stand  in  the 
relation  of  servants  to  their  Lord  ;  but  believers  are 
more  closely  united-  Christ  is  the  head,  and  they 
are  the  members.  They  are  not  only  in  common 
with  the  children  of  the  world  created  of  God  ;  but 
they  are  born  of  God.  A  son  honoreth  his  father,  if 
then,  says  God,  I  be  a  father,  where  is  mine  honor  ? 

Every  believer  is  a  member  of  Christ's  body,  the 
church.  He  is  united  to  the  father  through  faith  in 
the  Son^  as  the  branches  are  united  to  the  vine. 


238  A  SERiMON  BY 

From  this  near  relation  of  believers  to  God,  their 
obligations  are  enhanced  ;  they  are  bound  to  do  more 
than  others  ;  to  be  more  holy,  more  devoted  to  the 
cause  of  God.  In  a  peculiar  manner  ought  they  to 
be  patterns  and  examples  in  piety,  in  humility,  in 
meekness,  and  in  faith.  To  be  externally  religious, 
to  maintain  good  outward  conduct,  without  possess- 
ing a  spirit  of  true  piety,  will  not  come  up  to  the 
obligations  of  believers.  The  Pharisees  were  very 
scrupulous  in  their  observance  of  the  Jewish  law, 
burdened  as  it  was  with  rights  and  ceremonies  ;  but 
our  Lord  in  his  public  preaching,  assured  his  hearers, 
that  except  their  righteousness  exceeded  the  righte- 
ousness of  the  Scribes  and  Farisees,  they  should  in 
no  wise  enter  into  the  kingdom  of  God. 

The  near  relation  of  believers  to  God  is  a  rea- 
son why  they  should  not  yield  themselves  the  ser- 
vants of  sin.  They  in  an  essential  manner  arc  bound 
to  serve  God  in  spirit  and  in  truth.  Denying  ungod- 
liness, they,  should  live  soberly,  righteously,  and 
godly  in  this  present  evil  w^orld.  God  expresses  his 
aMonishment  at  the  conduct  of  christians.  *  Here 
O  heavens,  and  give  ear  O  earth  ;  I  have  nourished 
and  brought  up  children,  and  they  have  rebelled 
against  me  !'  Believers  standing  to  God,  in  the  rela- 
tion of  children  to  a  father,  are  bound  to  honor  and 
reverence  liim  ;  to  discover  an  attachment  to  his  in- 
terest,  to  walk  as  Christ  Vvalked. 

The  Roman  Censors  took  such  a  dislike  to  the  son  of 
Scipio  Africanus,  that  they  plucked  the  ring  from  his 
finger,  on  which  v/as  engraved  the  image  of  his  father. 
They  would  not  sufter  the  degenerate  son,  who  had 
jione  of  the  virtues  of  his  father,  to  wear  his  picture. 
Shall  those  walk  in  darkness,  whose  father  is  light ; 
v.^ho  ought  to  be  the  first  to  reverence  and  to  adore 
Jiim  1 

3d.  Christians  should  do  more  than  others,  because 
they  profess  more.  As  trees  are  know  by  their  fruits^ 


STEPHEN  FENN.  230 

so  Christ's  followers  are  to  be  known  by  their  works. 
There  are  some  who  profess  to  know  Christ  but 
in  works  deny  him,  being  abominable,  disobedient 
and  to  every  good  work  reprobate.  The  man  does 
not  appear  in  what  he  says,  but  what  he  does. 

Believers  in  professing  Christianity  and  dedicating 
themselves  to  God,  have  solemnly  engaged  to  make  the 
whole  law  and  gospel  of  Christ  the  rule  of  their  life, 
no  plea  which  they  can  make  can  free  them  from  this 
covenant  obligation.  They  are  to  be  wholly  the  Lords. 
They  have  engaged  to  be  his.  They  ought  there- 
fore to  distinguish  themselves  from  the  people  of 
the  world.  What  would  pass  unnoticed  in  the  people 
of  thfj  world,  would  be  a  great  crime  in  them.  He- 
rod could  live  in  adultery  with  his  brother  Philip's 
wife  and  it  be  thought  no  crime  ;  but  it  was  unpar- 
donable for  our  Lord  to  go  in.  to  be  a  guest  with  sin- 
ners, or  to  eat  with  unwashen  hands. 

In  the  apostolic  days  it  was  said  of  the  saints  that 
the  world  took  knowledge  of  them,  that  they  had  been 
with  Jesus.  Their  life  and  conversation  no  doubt 
gave  evidence  that  they  were  on  the  side  of  Christ*^ 
So  christians  in  professing  godliness  have  engaged  to 
give  the  same  evidence  ;  and  to  do  this,  they  must 
be  eminently  holy.  They  must  walk  in  newness  of 
life — in  new  obedience, 

4th.  It  is  incumbent  on  believers  to  do  more  than 
others,  because  their  conduct  is  more  observed  and 
noticed  by  the  world. 

We  are,  saith  the  Apostle,  a  spectacle  to  men  and 
angels.  The  eyes  of  the  world  are  attentively  turn- 
ed upon  the  professors  of  religion.  They  as  care- 
fully watch  for  their  errors,  as  though  they  expected 
their  fall  would  procure  their  own  salvation.  This 
should  make  them  circumspect  and  guarded ;  they 
should  condemn  those  by  their  lives  who  condemn 
them  with  their  lips.  The  direction  is  explicit,  *  come 
ye  out  from  among  them,  and  be  ye  separate.' 


240  A  SERMON  BY 

Believers  are  required  to  keep  themseives  pure 
from  the  pollutions  of  the  world.  To  this  end,  the 
devout  Psalmist  prays  '  Teach  me  thy  way  O  Lord 
and  lead  nie  in  plain  paths,  because  of  mine  enemies.' 
The  malicious  designs — the  lying  in  wait  of  his  en- 
emies, was  the  reason  why  the  Psalmist  wished  to  be 
directed  in  duty,  why  he  wished  to  be  more  Gircum- 
spect  and  guarded  in  his  behaviour. 

Says  a  pious  divine  :   '  if  you  walk  tn  the  unpaved 
way  of  licentious  looseness,  the  world   will  not  go 
backwards,  like  Shem  and  Japhet,  to  cover  your  na- 
kedness ;   but  they  vvill  march  forward,   like  cursed 
Ham,  to  uncover  your  nakedness  and  make  it  more 
shamefully  to  appear.'     The  ungodly  make  use  gf 
your  weakness  as  a  shield  for  their  own  wickedness. 
When  reproved  for  their  wickedness,   they  will  bring 
forward  your  vices  and  follies  as  a  defence  for  them- 
selves.    By  your  committing  small  errors,  they  Uaink 
themselves  justified  in  the  commission  of  great  crimes. 
They  will  sooner  aliow^  their  own  enormities,   than 
your  small   infirmities.     To  deprive  sinners  of  this 
reason,  this  pretext  for  sin,   let  your  pure  lives  shut 
their  impure  lips.     To  your  virtues  they  are  blind  ; 
but  your  foibles,  they  view  with  opticks  clear. -— 
One  transient  eclipse  of  the  sun,  excites  the  aston- 
ishment,  and  arrests  the  attention  of  a  gazing  world, 
but  Avhen  shining  in  his  full  orbed  splendor,  is  uuno- 
ticed.     One   crime   into   which  you  fall,   will,    eall 
forth  more  observations,  than  a  Vvhole  life  of  the  most 
exemplary  piety.     David's   sin  with  Bathslieba,  has 
drawn  upon  him,  and  upon  religion  in  general,  tor- 
rents of  censure,  and  has  been  improved  as  a  defence 
of  whole  lives  of  the  most  enormous  wickedness.   One 
scar,  may  mar  the  beauty  of  the  fairest  face.     Oae^ 
wound  which  Christ  may  receive  in  the  house  of  his 
friends,  may  do  more  injury  to  the  cause  of  religior, 
than  a  thousand  attacks  from  without. 


STEPHEN  l^ENN.  241 

Sthly.  Believers  should  do  more  than  others,  that 
it  may 'appear  that  they  are  more  than  others. 

The  judgment  of  the  world  is  not  founded  on  pro- 
fessions, but  conduct.  If  good  fruits  do  not  ap- 
pear in  the  life  and  conversation  of  christians,  their 
professions  are  vain.  Unbelievers  will  pronounce 
them  hypocrites  atid  no  better  than  themselves.  To 
bear  the  name  of  christians,  and  yet  walk  in  the 
courses  of  the  wicked,  is  an  inconsistency  of  which 
the  world  will  take  advantage.  The  ruling  temper 
of  the  heart,  is  ever  visible  in  the  outward  conducts 
Where  the  heart  is  of  a  good  constitution,  the  life 
will  be  of  a  fair  complexion. 

If  the  will  is  subdued  and  brought  into  subjection 
by  divine  grace,  this  will  be  manifest  in  the  life  and 
conversation  ;  the  walk  will  be  in  newness  of  life,  in 
obedience  to  the  divine  law.  Grace  will  not  always 
lie  buried  in  obsecurity  ;  it  will  at  times  appear  and 
cast  a  dazling  lustre  on  its  possessor.  It  is  the  coni. 
mand,  the  solemn  injunction  of  Christ  to  his  disci* 
pies,  *  Let  your  light  so  shine  before  men,  that  they 
seeing  your  good  worksj  may  glorify  your  father  who 
is  in  heaven.' 

6thly.  Christians  are  bound  to  do  more  than  others, 
because  they  are  hereafter  to  be  judges  of  others. 

As  the  scriptures  clearly  teach  us,  that  there  is  a  day 
-appointed  when  the  whole  assembled  universe  will  be 
judged,  so  they  likewise  teach  us,  that  God,  Christ, 
and  the  Saints,  have  each  their  parts  assigned  in  the 
transactions  of  that  day.  God  passes  the  sentence, 
Christ  executes  it,  and  the  Saints  approve  of  it.  Do 
ye  not  know  saith  the  Apostle ,  to  his  christian  breth- 
ren, that  the  Saints  shall  judge  the  world  ?  And  if  the 
world  shall  be  judged  by  you,  are  ye  unworthy  of  the 
smallest  matter  ? 

The  time  is  approaching,  it  will  soon  come,  when 
we,  when  all  the  myriads  of  the  apostate  raceof  Adami^ 

30 


242  A  SERMON  BY 

shall  be  suminoned  to  judgmentby  the  trumpet  of  the 
arch-angel.  Then  the  wicked  will  come  forth  like 
miserable  captives  from  their  dungeons,  filled  w^ith 
horror  by  the  stings  of  conscience  and  apprehensions 
of  their  approaching  doom,  while  the  saints  will  rise 
out  of  their  graves  with  joy  and  gladness  in  their 
countenances,  and  approach  widi  rapture  the  solemni- 
ties of  the  judgment.  Enoch  the  seventh  from  Adam, 
prophesied  saying,  '  Behold  the  Lord  cometh  with 
ten  thousand  of  his  saints  to  execute  judgment  upon 
all.  When  the  Son  of  Man  shall  sit  upon  the  throne 
of  his  glory,  ye  shall  sit  upon  twelve  thrones,  judg- 
ing the  twelve  tribes  of  Israel.' 

Now%  the  wicked  take  it  upon  them  to  judge  the 
saints.  They  pass  their  censures  and  pronounce  con- 
demnation upon  God's  children  as  they  see  fit.  Some 
they  denounce  as  the  most  arrant  hypocrites  ;  others 
as  deluded  fanatics,  deceived  themselves  and  labour- 
ing to  decive  others. 

The  professions  and  devotions  of  christians  ar« 
frequently  made  a  subject  of  ridicule  by  the  wicked. 
They  will  accuse  them  of  exhibiting  to  the  world 
much  outvv  ard  show  of  religion,  while  they  carry  with- 
in them  hearts  desperately  wicked  :  of  being  like 
whited  sepulchres,  beautiful  vv  ithout ;  but  within  full 
of  uncleanness.  The  malicious  censures  of  the  wick- 
ed are  often  very  forcibly  felt  by  christians  :  they 
acknowledge  them  just  and  are  depressed  and  over- 
come with  a  sense,  of  their  sins,  and  of  the  dishonor 
they  have  brought  upon  the  religion  they  profess. — 
The  trials  they  experience  are  so  great,  that  they 
feel  the  full  force  of  the  observation  of  the  Apostle — 
*  If  we  have  hope  in  this  life  only,  we  are  of  all  men 
the  most  miserable.' 

But  christians,  you  have  no  cause  to  faint.  The  ac- 
cusations of  the  wicked,  will  not  disgrace  you  in  the 
view  of  your  heavenly  father.  You  are  yet  to  judge 
the  world.     You  are  to  give  your  according  appro- 


STEPHEN  FENN.  243 

bation  to  the  final  sentence  which  shall  be  pronoun- 
ced upon  those  guilty  men,  who  have  with  such 
violence  and  malignity  traduced  your  characters  be- 
fore the  world.  You  will  yet,  O  believer,  be  fully 
vindicated  before  all  the  assembled  universe.  It  will 
be  made  to  appear,  that  though  you  had  many  imper- 
fections yet  your  motives  and  springs  of  action  in 
religious  pursuits,  were  good,  and  that  they  have  been 
maliciously  misrepresented  by  wicked  men. 

But  how  will  you  be  able  to  pass  a  righteous  sen- 
tence on  others,  for  those  sins  of  which  yourselves  are 
guilt}'  ?  This  consideration  should  induce  you  to  take 
an  elevated  stand  ;  to  pursue  a  course  of  life,  which 
shall  reflect,  lustre  on  your  profession,  and  make  the 
fact  strikingly  to  appear,  that  you  do,  and  are,  more 
than  others.  By  the  holiness  o^ your  lives,  you  should 
show  the  unrenewed  in  heart,  the  wickedness  of 
theirs.  By  your  exemplary  walk,  you  should  endea- 
vour to  wipe  away  the  prejudice  which  the  world  en- 
tertain of  religion.  Let  there  be  no  longer  occasion 
for  it  to  be  reproachfully  said,  *  that  with  your  lips 
you  profess  Christ;    but  in  your  works  you  deny  him. 

7thly.  The  disciples  of  Christ  should  do  more  than 
others,  because  they  expect  more.  They  do  not 
view  this  world  as  their  abiding  place  ;  they  consi- 
der themselves  as  pilgrims  and  sojourners  in  a  strange 
land.  They  are  seeking  another  and  a  better  coun- 
try, that  is  an  heavenly.  They  expect  soon  to  enter 
upon  that  incorruptible  inheritance,  which  fadeth  not 
away  ;  vv^hich  Christ  has  gone  before  to  prepare  for 
those  that  love  him.  John  in  his  first  epistle  says, 
Every  man  that  has  this  hope,  purifies  himself,  even 
as  he  is  pure.  That  hope  which  is  like  an  anchor  to 
the  soul,  sure  and  steadfast,  and  entering  into  that 
within  the  vail,  never  flourishes  in  a  barren  soil. 

If  you  live  thoughtless  and  secure  here,  you  must 
not  expect  to  reign  with  Christ  hereafter-  You  can- 
not go  from  Delilah's  lap  of  carnal  case,  to  Abraham's 


g44  A  SERMON  BY 

bosom  of  happy  repose.     As  you  are  expecting  an 
open  and  abundant  entrance  to  be  administered  unto 
you  into  the  kingdom  of  heaven  ;  you  must  lead  a  life 
which  will  qualify  you  for  the   kingdom  of  heaven. 
The  unjrodiy  do  not  expect  to  be  crowned  with  glory. 
They  live  without  hope  and  without  God  in  the  world. 
But  believers  are  the  expectants  of  a  glorious  and  a 
happy  immortality.     Let  your  present  life  and   con- 
versation be  suitable  to  your  prospects  of  future  ad- 
vancement at  the  right  hand  of  the  majesty  on  high, 
when  you  shall  be  crowned  with  glory,  honor,  and 
immortality.     You  cannot  lead  a  vicious,  unholy  life 
and  receive  the  revv'ards  of  the  blessed.     It  was  im» 
possible,  for  Balaam  to  die  the  death  of  the  righteous, 
or  to  have  his  last  end  like  his,  v/hen  he  had  been  a 
ciiviner,  a  heathen  soothsayer,  and  a  worshiper  of  false 
Gods.     Without  holiness  no  man  shall  see  the  Lord. 
Though  holiness  be  what  a  sinner  despises,  it  is  that, 
which  a  saviour  crowns.     If  you  would  be  crowned, 
so  run  that  ye  may  obtain.     Lay  aside  every  weight 
and  the  sin  which  does  most  easily  beset  yon,  and 
run  \vith  patience  the  race  which  is  set   before  you, 
looking  unto  Jesus  Christ.     If  you  neglect  to    run 
the  race  of  holiness  here,  you  will  certainly  lose  the 
crown  of  blessedness  hereafter.  Every  tree  that  bear- 
eth  not  good  fruit  is  hewn  down  and  cast  into  the 
fire.     You  may  perish  for  being  servants  that  are  un» 
profitable,  as  well  as  for  being  servants  that  are  abo- 
minable.    How  constant,  how  diligent,ought  believ- 
ers to  be  in  duty,  when  they  are  assured  by  infalli- 
ble testimony  that  their  labor  is  notinvain  in  the  Lord, 
If  yoii  wIk)  profess  religion  do  no  more  than  others, 
you  certainly  can  expect  no  more  in  the  eternal  world. 
If  you  love  them  that  love  you,  what  reward  have  you  ? 
It  is  nothing  but  mere  nature  to  give,  where  you  ex- 
pect again  to  recehe.     True  religion  teaches  you  to 
bless  them  that  curse  you,  to  do  good  to  them  that 
^^ate  youj  and  to  pray  for  them  which  dispitefully 


STEPHEN  FENN.  245 

use  you  and  persecute  you,  that  ye  may  be  the  child, 
ren  of  your  father  which  is  in  heaven,  for  he  maketh 
his  sun  to  rise  on  the  evil  and  on  the  good,  and 
sendeth  rain  on  the  just  and  on  the  unjust.  For  if 
ye  love  them  which  love  you,  what  reward  have  ye  ? 
Do  not  even  the  Publicans  the  same  ?  And  if  ye 
salute  your  brethren  only,  what  do  ye  more  than 
others  ?  Do  not  even  the  Publicans  so  ?  If  you  would 
not  have  God  put  you  off  with  a  Pharisee's  recom- 
pence,  do  not  put  off  God  with  a  Pharasee's  perform* 
ance. 

8thly  Believers  are  bound  to  do  more  than  others, 
because  they  have  a  perfect  pattern  set  for  their  im^ 
itation.  They  are  required  to  be  conformed  in  all 
things  to  Christ  the  Redeemer,  to  be  perfect  as  he  is 
perfect. 

Christ  is  the  standard  of  moral  excellency  to  which 
all  his  followers  are  bound  to  conform.  He  is  the 
root  on  which  the  saint  grov/s,  and  the  rule  by  which 
he  is  to  square  all  his  actions.  It  pleased  him,  for 
whom  are  all  things,  and  by  whom  are  all  things,  in 
bringing  many  sons  to  glory,  to  make  the  captain  of 
their  salvation  perfect.  Christ  lived  to  teach  you  hov/ 
to  live,  and  died  to. teach  you  how  to  die.  His  words 
are,  *  For  1  have  given  you  an  example,  that  ye  should 
do  as  I  have  done.  Glorious  example  !  Worthy  of  the 
Blessed  Redeemer  who  gave  it- --worthy  of  the  imi- 
tation  of  all  christians. 

My  christian  brethren  ;  attend  to  the  heavenly  pre- 
cepts which  proceeded  from  his  lips ;  to  that  per- 
fect conduct  which  appeared  in  his  life.  It  should  be 
your  greatest  delight  to  yield  obedience  to  his  re- 
quirements, to  be  holy  in  both  heart  and  life.  You 
should  be  as  willing  to  be  ruled  by  his  laws,  as  to  be 
saved  by  his  grace.  If  you  would  reign  with  hini 
in  glory,  you  must  take  up  your  cross  and  follow  hiiii 
through  lifcc 


246  A  SERMON  BY 

IMPROVEMENT. 

1st.  While  attending  to  this  subject,  I  make  no 
doubt,  but  the  sinner  has  been  flattering  himself  with 
the  idea,  that,  it  furnishes  him  with  an  excuse  for  his 
neglect  of  religion.  It  may  have  been  the  language  of 
his  heart.  '  I  am  glad  to  hear  it  thus  publicly  acknow- 
iedgcd,  that  cliristians  are  bound  to  do  more  than 
others  :  they  have  indeed  a  burden  lying  upon  them, 
of  which  I  rejoice  that  I  am  free  :  While  they  are 
tied  up  to  rigid  rules,  and  obliged  by  their  profes- 
sion to  lead  the  rigid,  and  austere  life,  which  has  been 
described,  I  am  not  shackled  with  these  restrictions, 
but  may  live  as  I  list. 

But  suffer  me  O  sinner,  to  reply  to  you,  that  if  what 
has  now  been  said  pointing  out  the  obligations  of 
Christians  to  holy  living,  has  ailbrded  any  food  to 
your  guilty  mind,  it  is  not  more  substantial,  than  the 
husks  on  which  the  prodigal  fed  before  he  was  brought 
to  a  sense  of  his  situation.  It  is  the  plain  truth,  that 
you  are  under  the  most  indispensibie  obligations  to 
immediately  become  a  christian,  and  to  lead  the  very 
life  which  the  godly  man  leads.  No  plea,  or  excuse 
which  you  can  frame,  can  free  you  from  this  solemn 
obligation  ;  and  every  moment  v/hich  you  delay  to  be- 
come a  hearty  penitant  and  a  true  follower  of  the 
lamb;  you  are  hazarding  your  eternal  all.  You  are 
in  a  most  awful  manner  aggravating  your  eternal  con- 
demnation. Kow  gloriously  will  the  justice  of  God 
soon  shine  in  your  utter  destruction,  unless  you  im- 
mediately fiee  for  refuge  and  lay  hold  on  Jesus  Christ 
by  a  true  and  Rving  faith. 

2dly.  Learn  hence  tliat  a  christian's  life  is  a  life  of 
activity,  A  sleepy,  lifeless  christian,  is  a,  stumbling 
block  to  the  wicked.  Hear  what  the  Lord  says  of 
the  Laodicean  Church.  '  And  unto  the  Angel  of  the 
Church  of  the  Laodiceans  write,  These  things  saith 
the  Am.en,  the  faitful  and  the  true  witness,  the  begin- 
ning of  the  creation  of  God  ;    I  know  thy  works  that 


STEPHEN  FENN.  24T 

thou  art  neither  cold  nor  hot ;  so  then  because  thou 
art  lukewarm  and  art  neither  cold  nor  hot  ;  I  will 
spue  thee  out  of  my  mouth.'  The  religion  of  hea- 
ven gives  no  toleration  to  spiritual  sluggishness. 
The  direction  is — Awake  thou  that  sleepest,  and  call 
upon  thy  God.  Can  you  who  have  had  your  hearts 
warmed  by  divine  grace,  be  cold  and  inactive  ?  Can 
you  who  by  the  distinguishing  mercy  of  God,  have 
been  led  to  see  something  of  the  value  of  that  salva- 
tion which  is  brought  to  light  in  the  gospel,  be  alwavs 
silent  on  this  sublime,  this  interesting  theme  ?  Can 
you  who  expect  at  the  close  of  this  short  life  to  re- 
ceive a  crown  of  glory,  neglect  to  run  with  patience 
the  race  set  before  you  !  Can  you,  who  have  dedicat- 
ed yourselves  unreservedly  to  God,  sink  back  into 
the  beggarly  elements  of  the  world,  and  give  the 
wicked  occasion  to  say,  that  religion  is  but  an  empty 
name !  Brethren,  shut  the  mouth  of  the  wicked  by 
your  holy  lives  and  conversation.  Let  your  light  so 
shine  before  men,  that  they,  seeing  your  good  u  oi-ks, 
may  glorify  your  father  who  is  in  heaven. 

3dly.  We  infer  from  the  subject,  that  it  is  the  du- 
ty of  christians,  seriously  to  consider,  whether  thev 
live  in  character  :  for  each  individual,  to  often  put 
the  inquiry  to  his  own  heart,  do  I  more  than  others  ? 

Am  1  any  more  exemplary  and  circumspect  in  my 
outward  walk  ?  Do  I  pay  a  more  strict  observance 
to  the  sabbath,  to  public  worship,  to  prayer  ?  Am 
I  more  faithful  in  my  family,  in  instructing  my  chil- 
dren and  in  training  them  up  for  God  ?  And  farther  ; 
do  I  differ  from  others  in  the  exercises  of  my  heart  ? 
Am  I  more  meek,  more  humble,  more  submissive 
to  the  dispensations  of  providence  ?  Do  I  hate  sin, 
as  it  tends  to  dishonor  God,  and  is  a  thing  which  his 
soul  hateth  ?  Or  rather  ;  am  I  not  buried  in  the  vain, 
trifling,  wicked  pursuits  of  the  world  r  Am  I  not 
ready  to  lay  aside  the  character  of  the  christian  and 
to  join   with  the  wricked,  in  trilling,   in  vain  jest- 


248  A  SERMON  BY  \c,  fee. 

ing,  in  sinfiil  amusements,  and  thus  extinguish  the 
light  which  I  ever  ought  to  hold  up  ?  When  i  hear 
others  treating  serious  things  with  ridicule  and  deri- 
sion, am  I  not  found  joining  with  them,  rather  than 
reproving  them  for  their  impiety  and  presumption  ? 
After  having  solemnly  covenanted  in  the  presence  of 
Almighty  God,  angles  and  men,  that  I  would  live 
soberly,  righteously,  and  godly  in  this  present  evil 
world,  that  I  would  walk  in  all  the  ordinances  and 
innstitutions  of  the  Lord  blameless;  and  that  I  would 
keep  myself  unspotted  from  the  world,  what  ac- 
count shall  I  have  to  give  to  my  God,  in  the  great 
dav,  when  the  secrets  of  all  hearts  shall  be  revealed  ! 
Will  not  those  of  my  fellow  mortals,  who  by  my  wick- 
ed and  unholy  life  have  been  emboldened  to  sin,  and 
induced  to  walk  in  the  broad  way  to  ruin,  rise  up  as 
swift  witnesses  against  me  in  the  day  of  final  retribu-^ 
tion  ?  How  awfully  wTetched  will  be  our  eternal  ex- 
istence,  if  while  vre  have  by  solemn  profession  engag- 
ed under  Christ,  we  shall  all  our  life  time  have  been 
in  the  service  of  Satan,  and  finally  be  rejected  of  God 
with  this  solemn  denunciation,  *  Depart  ye  cursed  into 
everlasting  fire  prepared  for  the  devil  and  his  angels,* 


THE  APPROPRIATE  DUTY  AND  ORNAMENT  6f 
THE  FEMALE  SEX. 

A  SERMON 

BY 

SAMUEL  MILLER,  D.  li. 

ONE    OF    THE   PASTORS    OF  THE   UNITED   PRESBYTERIAN    CHURCHESj, 
IN   THE    CITY  OF   NEW-YORK. 


Acts  ix,  . 

Fer,  36.  Now  there  was  at  Joppaa  certain  disciple  named. Tabithaj 
'^vhich,  by  interpretation,  is  called  Dorcas  :  this  woman  was  full  of  good 
works  and  alms-deeds  which  fhe  did. 

37.  And  it  came  to  pafs  in  thofe  days  that  (he  was  Tick,  and  died ; 
whom,   when  they  had  wa(hed,  they  laid  her  in  an  upper  chamber. 

38.  And  forafmuch  as  Lydda  was  nigh  to  Joppa,  and  the  disciples 
had  heard  that  Peter  was  there,  they  fent  unto  him  two  men,  defiring 
him  that  he  would  not  delay  to  come  to  them. 

39.  Then  Peter  arofei  and  went  with  them.  When  he  was  come, 
they  brought  him  into  the  upper  chamber  ;  and  all  the  widows  flood 
by  him  weeping,  and  (hewing  the  coats  and  garments  which  Dorcas 
made  while  (he  was  with  therh. 

40.  But  Peter  put  them  all  forth,  and  kneeled  down  and  prayed  ; 
and  turning  him  to  the  body,  faid,  Tabitha,  arife.  And  (he  opened 
her  eyes  ;  and  when  (he  faw  Peter  (he  fat  up. 

41.  And  he  gave  her  his  hand,  and  lifted  her  up  ;  and  when  he  had 
called  the  faints  and  widows,  he  prefehted  her  aiive. 

SACRED  history  diftei's  from  profane,  in  a  varie- 
ty of  important  particulars.  The  latter  is  chiefly  em- 
ployed in  exhibiting  the  struggles  of  ambition,  the 
triumphs  of  power,  and  the  glare  of  blood-stained 
honours ;  the  former  dwells  more  on  the  duties  of 
private  life,  and  especially  on  the  meek,  humble,  and 
retiring  graces  of  the  Christian.  The  one  presents 
a  splendid,  but  not  always  faithful  picture,  which  is 
calculated  to  indulge  curiosity,  and  vO  flatter  pride  ^j 

31 


250  A  SERMON  BY 

the  other  unfolds  the  heart;  displays  its  character  in 
all  the  simplicity  and  correctness  of  truth  ;  and  sets 
before  us  examples  proper  for  the  imitation  of  every 
age  and  sex,  and  condition  of  mankind. 

The  portion  of  sacred  history  before  us  comprises^ 
within  a  very  small  compass,  much  matter  for  reflec- 
tion. It  exhibits  a  character,  and  a  train  of  circum- 
stances, from  vvdiich  we  may  at  all  times  learn  a  varie- 
ty of  important  lessons. 

There  was  residing  ^2?  J^ppcty  a  sea-port  town  on 
the  Mediterranean,  about  thirty-four  miles  northwest 
from  Jerusalem,  a  certain  womafi  named  Tabitha, 
wjkich  by  'interpretation^  is  called  Dorcas,  The  for- 
mer of  these  names  is  a  Syriac  word,  signifying  a  roc 
or  fawn  :  the  latter  a  Greek  word,  of  the  same  im- 
port. This  woman  was  a  disciple.  That  is,  she  had 
embraced  the  gospel,  and  lived  under  its  power.  Her 
religion  did  not  consist  merely  in  calling  Christ  Lord^ 
Lord,  She  testified  the  sincerity  of  her  faith  by  a  ho- 
ly life  and  conversation.  She  was  full  of  good  works  ^ 
and  of  alms-deeds  which  she  did. 

But  the  most  sincere  and  exemplary  piety  is  no  de- 
fence against  the  attacks  of  disease  and  death.  All 
die,  because  all  have  sinned.  It  came  to  pass,  there- 
fore, in  those  days^  that  is,  v/hen  the  apostle  Peter  was 
preaching  in  Lydda,  a  neighboring  town,  that  Dorcas 
w^as  taken  sick  and  died.  Immediately  after  her  death, 
the  pious  v^idows,  and  other  disciples,  who  had  at- 
tended her  durinf^  her  illness,  having  taken  a  decent 
and  respectful  care  of  the  corpse,  dispatched  messen- 
gers to  the  apostle,  entreating  him  to  come  to  them 
without  delay.  Whether  they  anticipated  his  raising 
their  departed  friend  from  the  dead,  or  only  expected 
him  to  attend  the  funeral,  and  to  comfort  them  under 
their  bereavement,  we  have  scarcely  ground  even  to 
conjecture.  At  any  rate,  in  sending  for  the  apostle, 
they  manifested  at  once,  their  attachment  and  respect 
for  the  deceased,  and  a  taste  for  his  evangelical  instruc- 
tion and  conversation. 


SAMUEL  MILLER.  2fcl 

I  know  scarcely  any  thing  in  this  world,  more  de- 
sirable, or  more  gratifying,  than  the  friendship,  the 
consolations,  and  the  kind  offices  of  the  pious  ;  and 
especially  in  the  day  of  trial,  and  at  the  hour  of  death. 
At  seasons  of  this  kind,  the  gay  and  the  worldly  are 
apt  to  fly  from  us.  But  even  if  they  give  us  their 
j>res€nce,  xvhat  will  it'avail  ?  Alas  !  miserable  comfort' 
ers  are  they  all!  What  can  they  tell  us  of  that  Gos- 
pel which  hath  poured  eternal  day  on  '*  the  night  of 
the  grave;"  or  of  \ki2X  Blood  ivhicb  cleanseth  from 
all  sin  ?  What  can  they  tell  us  of  the  exceeding 
great  and  precious  promises^ — of  everlasti7ig  consola- 
tion— and  of  ?igood  hope  through  grace  ?  When  my 
last  hour  is  come,  let  pious  friends  surround  my  bed  ! 
Let  those  who  fear  God,  and  have  an  interest  at  the 
throne  of  grace,  direct  my  trembling  aspirations  to 
Jesus,  the  friend  of  sinners  !  Let  pious  hands  close 
my  eyes  !  And  let  deijout  men  carry  me,  like  Stephen, 
to  my  burial ! 

The  holy  apostle  on  receiving  the  summons,  enter- 
ed immediately  into  the  spirit  of  that  pious  friendship 
which  had  called  him,  and  followed  the  messengers 
without  delay.  When  he  came  to  the  dwelling  which 
had  been  lately  adorned  with  the  piety  and  the  active 
beneficence  of  Dorcas^  he  found  her  lifeless  remains 
lying  in  an  upper  chamber,  and  surrounded  with 
mourning  widows.  On  his  entering  the  apartment, 
they  gathered  about  him,  ^weeping  and  shelving  the 
coats  and  garments  which  Dorcas  had  made  while  she 
^as  with  them.  It  is  probable  from  the  tenor  of  the 
narrative,  that  these  pious  widows  had  been  them- 
selves  the  objects  of  her  alms-deeds;  and  that  the 
toais  and  other  garments  with  which  they  were  then 
clothed,  had  been  made  by  the  hands,  and  bestowed 
by  the  ]30unty  of  their  deceased  benefactor.  These 
they  showed  to  the  apostle,  as  testimonies  of  her  be- 
nevolent character,  and  as  causes  for  lamenting  her 
departure.     Simple,  but  touching  and  elegant  eulo^ 


PS2  A  SERMON  BY 

gium  !  O  how  much  more  precious  to  the  mgenuous 
mind,  to  be  embalmed  in  the  memory  of  the  virtuous 
and  the  wise,  than  to  be  commemorated  by  the  sculp- 
tured marble,  or  the  massy  pyramid  !  How  much  bet- 
ter than  all  the  blaze  of  heraldry,  or  "  pomp  of  pow- 
er," to  have  it  said  concerning  us,  when  we  are  gone 
— "  There  lies  one  who  fed  me  when  I  was  hungry; 
who  clothed  me  when  I  was  naked  ;  who  enlightened 
my  mind  v/ith  heavenly  knowledge,  and  pointed  te 
me  the  path  of  life  eternal." 

The  apostle  having  witnessed  those  tears,  and 
contemplated  these  memorials,  requested  the  mourn- 
ers to  withdraw,  that  he  might  avoid  all  appearance 
of  ostentation  in  the  miracle  which  he  was  about  to 
perform  ;  and  that  he  might  with  more  perfect  free- 
dom pour  out  his  soul  in  prayer.  When  they  had 
retired,  he  kneeled  down  and  prayed  ;  and-,  turning  him 
to  the  body^  said  Tabitha,  arise.  And  she  opened  her 
eyes ;  and  ivhen  she  sa%\)  Peter  she  sat  up,  Aiid  he 
gave  her  his  hand^  and  lijted  her  up  ;  and  nxihen  he  had 
called  the  saints  and  widows,  he  presented  her  alive. 

Who  can  describe  the  surprise  and  joy  of  the  at- 
tendants at  seeing  their  amiabLe  friend  restored  to  life 
and  usefulness  ?  Above  all,  who  can  describe  the 
mingled  emotions  of  regret  and  pleasure,  which  must 
have  filled  the  mind  oi  Dorcas,  to  find  herself  brought 
back  to  a  world  which  she  had  supposed  herself  to 
have  for  ever  quitted  ;  and  again  united  to  compani- 
ons whom  she  had  expected  never  to  see  more  until 
they  should  join  her  in  the  paradise  of  God  ?  I  dar^ 
not  attempt  the  task.  Leaving,  therefore,  this  topic 
of  meditation,  which  however  deeply  interesting, 
cannot  subserve  any   important  practical  purpose, — 

I  hasten  to  employ  the  example  of  this  excellent 
woman  as  the  basis  of  some  very  brief  and  general 
remarks    on  the  appropriate  duty  and  orna« 

MENT  OF     THE    FeMALE    SeX. 

And  here  I  shall  not  stop  to  enquire,  whether  the 


SAMUEL  MILLER,  256 

native  character  of  the  female  mind  is,  in  all  respects, 
precisely  the  same  with  that  of  the  other  sex.  What- 
ever opinion  may  be  formed  on  this  subject,  I  take 
for  granted,  v/e  shall  all  agree,  that  Women  ought  not 
to  be  considered  as  destined  to  the  same  employments 
with  Men  ;  and,  of  course,  that  there  is  a  species  of 
education,  and  a  sphere  of  action,  which  more  parti- 
cularly belong  to  thenji.  There  was  a  time  indeed, 
when  a  very  different  doctrine  had  many  advocates, 
and  appeared  to  be  growing  popular  : ---viz.  that  in 
conducting  education,  and  in  selecting  employments, 
all  distinctions  of  sex  ought  to  be  forgotten  and  con- 
founded ;  and  that  females  are  as  well  fitted  to  fill  the 
academic  Chair,  to  shine  in  the  Senate,  to  adorn  the 
Bench  of  justice,  and  even  to  lead  the  train  of  War,  as 
the  more  hardy  sex.  This  delusion,  however,  is  now 
generally  discarded.  It  begins  to  be  perceived,  that 
the  God  of  nature  has  raised  everlasting  barriers  against 
such  wild  and  mischievous  speculations  ;  and  that  to 
urge  them,  is  to  renounce  reason,  to  contradict  ex- 
perience, to  trample  on  the  divine  authority,  and  to 
degrade  the  usefulness,  the  honor,  and  the  real  en- 
joyments of  the  female  sex. 

i3ut  an  error  of  an  opposite  kind  has  gained  a  la- 
mentable currency  in  the  world.  This  is,  that  the 
station  of  females  is  so  humble,  and  their  sphere  of 
duty  so  extremely  limited,  that  they  neither  can,  nor 
ought  to  aspire  to  extensive  usefulness.  This  is  the 
mistake  of  indolence,  or  of  f^lse  humility  ;  and  is  as 
plainly  contradicted  by  reason,  by  scripture,  and  by 
experience,  as  the  extreme  before  mentioned.  While 
females  are  shut  out  by  the  express  authority  of  God 
from  some  offices,  and  by  the  common  sense  of  man- 
kind from  others ;  there  is  yet  open  to  them  an  im- 
mense field  for  the  most  dignified  activity,  in  which 
they  may  glorify  God,  render  essential  service  to  so* 
ciety,  and  gain  everlasting  honor  to  themselves. 

We  often  have  occasion  from  the  sacred  desk,  to 
«;chibit  in  contrast,  the  representations  of  scripture ;, 


254  '  A  SERMON  BY 

and  the  sentiments  of  a  depraved  world.     This  con- 
trast seldom  appears  in  a  stronger  light  than  it  does 
on  the  subject  of  which  we  are  now  speaking.     In 
the  codes  of  modern  infidelity  and  licentiousness,  as 
well  as  among  uncivilized  nations,  woman  is  exhibit- 
ed as  the  mere  servile  instrument  of  convenience  or 
pleasure.     In  the  volume  of  Revelation  she  is  repre- 
sented  as  the  equal,  the  companion,  and  the  help- meet 
of  man.     In   the  language   of  worldly  taste,  a  fine 
woman,  is  one  who  is  distinguished  for  her  personal 
charms,   and  polite  accomplishments.     In   the   lan- 
guage of  Scripture,  she  is  the  enlightened  and  virtu- 
ous mistress  of  a  family,  and  the  useful    member  of 
society.     The  woman  who  is  formed  on  the  princi- 
ples of  the  world,  finds  no  enjoyment  but  in  the  cir- 
cles of  afilucncc,  gayety,  and  fashion.     The   woman 
who  is  formed  on  the  principles  of  the  Bible  goetb  about 
doin^  good :  she  'visiteth  the  fartherless  and  the  widows 
in  their  affiiction:  she  srretcheth  forth  her  hands  to  the 
poor  y  yea,  she  reacheih  forth  her  hands  to  the  needy.  The 
one  dresses  with  elegance,  and  shines  in  the  dance :  the 
other  opens  her  mouth  with  wisdom  ;   in  her  tongue  is 
the  !aw  of  kindness  ,  and  her  most  valued  adorning  is 
not  gold ^  or  pearls,  or  costly  array  ;    but  good  works ^ 
(tnd  the  orna7nent  oj   a   meek  and  quiet  spirit »     The 
hours  of  the  one  are  divided  between  routs,  and  as- 
semblies, and  visiting,  and  theatres,  and  cards  :    the 
other  looketh  well  to  the  ways  of  her  household,  and 
eatetb  not  the  bread  of  idleness,     "  The  business  of 
the  dne  is  pleasure  ;  the  pleasure  of  the  other  is  busi- 
ness!:   The  one  is  admired  abroad  ;    the  other  is  be- 
loved and   honored  at   home.'*     Her   children  rise 
np  and  call  her  blessed ;    her   husband  also,  and  he 
prmsstb  her,     Fa'-cor  is  deceitful,  and  beauty  is  vain  ; 
^ut  a  woman  that  fear eth  the  Lord,  she  shall  be  praised, 
■   From  these   representations  of  sacred    writ>   and 
from  many  others  of  similar   import,^  it  is  manifest^ 
that  the  ornament  and  the  duty  of  the  female  sex,  are 
ks  appropriate  as  they  are  important :   and  that  thqr 


SAMUEL  MILLER.  <^SS 

pertain  especially  to  the  relations  which  they  bear  as 
wives,*— as  mothers, — as  domestic  companions,  andr-* 
as  members  of  society.  On  each  of  these  relations, 
an  extensive  field  of  enquiry  opens  to  our  view  ;  but 
it  is  oi  ly  possible  to  take  a  very  rapid  glance  at  each, 
in  the  order  in  which  tliey  have  been  mentioned. 

L   How  interesting  and  important   are  the   duties 
devolved  on  females  as  wives  1  On  their  temper  and 
deportment,  more  than  those  of  any  other  individualSj 
it  depends,  whether  their  husbands  be  happy  or  mise* 
rable ;  whether  the  households  over  which  they  pre- 
side be  well  ordered  and  regular,  or  neglected  and 
wretched  ;   whether  the  property  of  their  partners  be 
wisely  and  economically  applied,  or  carelessly  and 
ignobly  squandered ;   in  a  word,   whether  peace,   af- 
fection, order,  and  plenty,  reign  in  their  dwellings, 
or  v/aste,  confusion,  discord,  and  alienation  disgrace 
them.     Females  have  been  often  honored   with   the 
title  of  angels,     if  it  be  ever  proper  to  apply  such  an 
appellation  to  a  daughter  of  a  fallen  race,  there  is  sure- 
ly  no  mortal  to  whom  it  so  properly  applies,  as  a  pru- 
dent, virtuous,  and  amiable  wife,  the  counsellor  and 
friend  of  her  husband  ;   who  makes  it  her  daily  study 
to  lighten  his  cares,  to  sooth  his  sorrows,  and  to  aug- 
ment his  joys;  wlio  like  a  guardian  angel,   watches 
over  his  interests,  warns  him  against  dangers,  com- 
forts him  under  trials  ;  and  by  her  pious,   assiduous^ 
and  attractive  deportment,   constantly   endeavors  to 
render  him  more  virtuous,  more  useful,  more  honor- 
ed and  more  happy.     The  blessings  v/hich  such  a 
woman  is  capable  of  conferring  on  her  partner,    and 
through  him,  on  society,  are  more  numerous  and  di- 
versified than  a  volume  would  be  sufficient  to  display. 
In  how  many  instances  have  we  known  wives  of  this 
character  become  the  means  of  winning  their  unbe- 
lieving husbands  to  the  obedience  of  the  faith !   When 
this  is  the  case,  who  can  estimate  the  greatness  of  the 
blessing  ?  Like  the  light  of  day,  it  pours  its  benign 


256  A  SERxMON  BY 

influence  upon  each  member  of  the  favored  domestic 
circle;  and  ever  permanent  in  its  effects,  reaches 
through  eternal  ages. 

II.  No  less  numerous  and  weighty  are  the  duties 
devolved  on  females  as  mothers.  Children,  during 
the  first  years  of  their  lives,  are  necessarily  committed 
almost  entirely  to  the  care  of  mothers.  And  the  im- 
pressions which  are  then  made  on  their  tender  minds, 
generally  decide  their  character  and  destiny,  not  only 
for  this  life,  but  also  for  that  which  is  to  come,  lu 
that  soft  and  plastic  season,  when  the  temper, 
the  principles  and  the  habits  are  formed;  when 
the  heart  is  deeply  impressed  ;  when  the  conscience 
is  tender,  when  the  whole  character  is  ductile ;  when 
almost  every  thing  but  the  regeneration  of  the 
heart  may  be  said  to  be  within  the  power  of  a  parent 
to  bestow;  and  when  even  the  attainment  of  this 
greatest  of  all  gifts  has  a  closer  connection  with  pa- 
rental faithfulness  than  is  generally  imagined ---This 
is  empathatically,  the  period  of  the  maternal  empire. 
Her's  is  the  delightful,  the  all- important  task,  to 
watch  o^'er  the  infant  years  of  her  oflspring  ;  to  guard 
them  from  the  thousand  dangers  to  which  they  are  ex- 
posed ;  to  form  a  sound  mind  in  a  sound  body  ;  to 
whisper  in  their  listening  ears,  the  sentiments  of  vir- 
tue and  piety  ;  and  to  prepare  them  for  living  to  God, 
to  their  country,  and  to  themselves. 

On  this  ground,  I  have  no  scruple  in  avowing  mj^ 
conviction,  that  in  the  whole  business  of  educatioi^p 

THE  MOTHER  IS  THE  MORE  IMPORTANT  PARENT. 

It  may,  perhaps,  without  extravagance  be  said,  that  to 
the  female  sex  pre-eminently  belongs  the  mighty  task^ 
so  far  as  it  depends  on  human  agency,  of  forming  the 
heads  and  hearts  of  the  great  mass  of  mankind.  To 
them  it  belongs  to  render  their  Tamilics  the  nurseries 
either  of  heaven  or  hell.  Their  enlightened  fidelity 
or  their  criminal  negligence,  will,  under  God,  decide 
the  character  of  those  future  citizens,  on  v/host^  virtues 


SAMUEL  MILLER.  257 

the  whole  interests  of  the  commonwealth  will  de- 
pend ;  of  those  legislators  on  whose  wisdom  the  char- 
acter of  our  laws  must  rest ;  of  those  magistrates, 
with  whose  learning  and  correct  principles  the  whole 
fabrick  of  public  justice  must  stand  or  fall ;  and  of 
those  ministers  bf  the  gospel i  on  whose  orthodoxy 
and  piety  the  salvation  of  millions,  speaking  after  the 
manner  of  men,  may  be  suspended.  It  is  thus  that 
maternal  faithfulness  or  negligence  goes  to  the  root 
of  social  happiness.  It  is  thus  that  mothers  may  be 
the  means  of  transmitting  blessings  or  calamities,  of 
incalculable  extent,  to  distant  generations. 

IIL  Every  domestic  relation  which  females 
sustain,  may  be  considered  as  opening  to  them  an 
appropriate  and  important  sphere  of  duty.  Great 
and  permanent  usefulness  in  domestic  life  is  by  no 
means  confined  to  wives  and  Triothers.  The  female 
w  ho  sustains  neither  of  these  honorable  and  interes- 
ting relations,  may  yet  be  eminently  usefuL  How 
much  may  every  Daughter y  by  uniformly  dutiful  and 
affectionate  conduct  towards  her  parents,  promote 
the  happiness  of  the  whole  household  to  which  she 
belongs;  and  by  her  example  contribute  to  the  iin- 
provement  of  all  around  her  !  How  much  solid  good 
may  every  Sister  daily  accomplish,  by  diligently  em- 
ploying her  talents,  in  assisting  to  educate  her  youn- 
ger brothers  and  sisters,  in  promoting  the  regularity, 
order,  and  comfort  of  the  family,  of  which  she  is  a 
member,  and  in  recommending  at  once,  by  her  whole 
deportment,  the  wisdom  of  economy,  the  sweetness 
of  benevolence,  and  the  purity  of  holinsss  ?  Nay, 
how  much  may  every  female  servant  contribute  to 
the  advantage  of  the  family  in  which  her  lot  is  cast ! 
It  was  a  little  maid  in  the  house  of  Naamqn,  the  Sy- 
rian, that  directed  her  master  to  the  prophet  of  the 
Lord,  by  whom  his  leprosy  was  healed^  and  by  whose 
ministry  he  became  a  convert  to  the  true  religion. 

32 


Sm  A  SERMON  BY 

And  were  the  historj^  of  many  families  laid  open  to 
Gur  view,  how  often  should  we  see  the  pious  lan- 
guage and  holy  example  of  some  inferior  domestic 
made  a  blessing  to  more  than  one  of  those  whom  she 
served  ! 

Every  female,  then,  who,  in  whatever  capacity, 
makes  a  part  of  any  domestic  establishment,  whether 
she  preside  as  its  head,  or  serve  as  its  humblest  me- 
nial, has  it  in  her  power  to  do  good,  to  an  extent 
%vhich  it  is  the  prerogative  of  Omniscience  alone  to  es- 
tinirite.  She  has  means  and  opportunities  cf  useful- 
ness peculiar  to  her  sex  and  station.  Means  and  op- 
portunities which,  if  faithfully  improved,  cannot  fail, 
acccording  to  the  divine  promise,  to  produce  a  rich 
result  of  blessing.  The  tciigue  of  eloquence  indeed 
may  never  pronounce  her  eulogiiim,  nor  the  pen  of 
history  record  her  deeds.  But  rn  the  '  heraldry  of 
heaven,'  in  which  to  be  good  is  better  than  to  be 
great,  and  to  be  useful  than  to  shine,  she  may  hold 
a  place  more  illustrious  and  honorable  than  many  of 
those  who  have  wielded  the  sceptre  of  empire,  and 
filled  the  world  with  the  thunder  of  their  fame, 

IV.  Females  have  set  before  them  a  wide  and  ap- 
propriate iield  of  useful  activity,  as  meberrs  of  so- 
ciety. Let  no  woman  imagine  that  she  has  no- 
thing to  do  beyond  the  sphere  of  her  own  househokL 
In  every  walk,  and  in  every  hour  of  life,  she  may  be 
contributing  something  to  the  purity,  the  order,  and 
the  happiness  of  the  community  to  which  she  belongs. 
The  influence  of  the  female  character  in  forming  pub- 
lie  taste,  and  public  manners,  is  incalculable.  It  has 
been  felt  and  acknowledged  in  all  ages.  Of  this  in- 
infiuence,  every  woman,  whatever  be  her  talents  or 
her  station,  possesses  a  share  ;  and  by  her  whole  de- 
portment is  conferring  either  a  benefit  or  an  injury 
on  society.  It  is  in  the  pov/er  of  women,  by  con- 
stantly exhibiting  the  dignity  of  virtue,  and  the  at- 
tractions of  piety,  to  repress  the   impcrtin.ence,  to 


SAMUEL  MILLER.  ^    25^ 

polish  the  roughness,  and  to  frown  out  of  sip-ht,  ;find, 
in  many  instances,  out  of  existence,  the  vices  of  the 
other  sex.  It  is  in  the  power  of  women,  by  exam- 
ple and  by  precept,  to  regulate  at  pleasure  the  deco- 
rums  of  dress,  the  purity  of  manners,  and  all  the  ha- 
bits, of  the  younger  and  more  inexperienced  part  of 
their  own  sex.  In  short,  it  is  in  the  power  of  women, 
to  an  extent  to  which  few  of  them  seem  to  be  aware] 
to  discountenance  and  banish  those  pernicious  cus- 
toms  which,  from  time  to  time,  display  their  hvdra 
form  in  society,  and  to  exercise  a  most  efficient  guar- 
dianship  over  public  taste  and  virtue.  No  false  sen- 
timents  can  have  much  prevalence  against  which  they 
resolutely  set  their  faces.  No  corrupt  practices  can 
be  general  or  popular  v/hich  they  are  willing  to  ex.- 
pel  from  society. 

'  Human  happiness,'  says  a  modern  writer,  '  is  on 
the  whole,  much  less  affected  by  great,  but  unfre- 
quent  events,  whether  of  prosperity  or  of  adversity, 
of  benefit  or  of  injury,  than  by  small,  but  perpetu- 
ally recurring  incidents  of  good  or  evil.  The  man. 
ner  in  which  the  influence  of  the  female  character  is 
felt,  belongs  to  the  latter  description.  It  is  not  like 
the  periodical  inundation  of  a  river,  which  once  ia 
a  year,  overspreads  a  desert  with  transient  plenty. 
It  is  like  the  dew  of  heaven,  which  descends  at  all 
seasons,  returns  after  short  intervals,  and  permanently 
nourishes  every  herb  of  the  field*." 

To  the  female  sex  also  properly  appertains  a  lar^e 
portion  of  those  offices  of  charity,  to  which  we  are 
constantly  called.  To  feed  tlie  hungry,  and  clothe 
the  naked;  to  Vieep  mtb  them  that  nveep ;  to  soften 
the  bed  of  sickness,  and  to  wipe  away  the  tears  of  sor- 
row, are  duties  incumbent  upon  us  all.  But  they  be- 
long, more  particularly  to  the  tender  sex.  They 
ai:e  best  acquainted  with  domestic  wants.     They  are 

*  Gisborne.  Duties  ffthe  Female  S.-y:.  p,  8. 


260  A  SERMON  BY 

the  best  judges  of  domestic  character.  They  have 
more  sympathy,  more  tenderness,  more  leisure,  and 
more  patience  than  men  ;  and,  on  a  variety  of  ac- 
counts, are  more  capable  of  performing  these  duties 
with  ease  to  themselves,  and  with  advantage  to  the 
objects  of  their  charity. 

Here  is  surely  enough  to  excite  all  the  ambitionj 
and  to  employ  all  the  talents  of  a  reasonable  mind. 
What  though  females  cannot  stand  in  the  sacred 
Desk,  nor  sit  on  the  Bench  of  justice  ?  What  though 
they  cannot  be  employed  in  framing  laws,  nor  in 
conducting  diplomatic  missions,  nor  in  organizing 
or  governing  nations^?  They  can  contribute  more  by 
their  virtues  and  their  influence  to  bind  society  to- 
gether, than  all  the  laws  that  legislators  ever  formed. 
They  are  called  to  duties  which  are  not  only  worthy  of 
the  most  exalted  powers  ;  but  which  have  this  pre- 
eminent advantage,  that,  while  they  are  immediately 
calculated  to  meliorate  the  hearts  of  those  who  per- 
form them,  they  also  tend  to  reSne  and  elevate  the 
human  character  in  general,  and  to  render  earth  more 
like  the  paradise  of  God. 

The  foregoing  hints,  if  they  do  not  satisfactorily 
elucidate  the  subject  to  which  they  relate,  will  at  least 
suffice  to  show  its  importance  ;  and  to  prepare  the 
way  for  some  remarks  more  immediately  practical. 
To  these  permit  me  now  to  request  your  attention. 

1  Let  me  apply  this  subject,  by  inferring  from 
what  has  been  said,  the  unspeakable  importance  of  Je- 
male  education.  If  the  female  character  be  so  im- 
portant, then  the  formation  of  that  character  must  be 
equally  so.  If  education  in  general  lie  at  the  foun 
dation  of  individual,  domestic,  and  national  hap- 
piness, this  is  especially  the  case  with  female  educa- 
tion. It  is  a  concern  in  which  the  highest  interests 
<jf  mankind  are  at  stake.  It  involves  the  vital  prin. 
;^iplp  of  social  v/elfare.     And  according  as  it  is  at^ 


SAMUEL  MILLER.  2j61 

fended  to  or  neglected  ;  according  as  it  is  wisely  or 
erroneously  pursued,  will  public  and  private  hap- 
piness be  nourished  or  poisoned  at  its  root.  Upon 
the  education  of  woman  it  depends,  under  God, 
whether  she  shall  be  the  most  useful,  or  the  most  mis- 
chievous of  mortals  ;  whether  she  shall  be  the  most 
invaluable  blessing  of  human  society,  or  '  the  most 
dreadful  scourge  of  Almighty  visitation.'  Solemn 
thought !  How  deeply  ought  the  subject  to  engage 
the  attention,  to  interest  the  heart,  to  excite  the  pray- 
ers, and  to  animate  the  diligence  of  every  parent  I 

We  are,  perhaps,  wiser  than  our  fathers,  in  having 
learned  to  appreciate  more  justly  than  they  did,  the 
talents  of  women,  and  in  devising  plans  of  education, 
better  fitted  to  develope  and  improve  these  talents. 
But  I  am  afraid  we  fall  below  our  venerable  predeces- 
sors, in  cultivating  the  moral  and  religious  charac- 
ter of  females,  and  in  fitting  them  for  some  of  the 
more  useful  and  important  duties  of  their  sex.  When 
we  learn  generally  to  correct  this  error ;  when  wc 
teach  our  daughters  properly  to  estimate  their  true 
dignity,  and  diligently  to  pursue  their  real  happiness ; 
when  we  persuade  them  to  reflect,  that  education  con- 
sists, not  in  the  acquisition  of  dazzling  and  meretri- 
cious arts  ;  but  in  preparing  themselves  to  be  res- 
pectable and  useful  as  wives,  mothers,  members  of 
society,  and  christians — Then,  and  not  till  then,  may 
we  hope  to  see  the  moral  character  of  society  raised, 
and  the  real  importance  of  the  female  sex  more  just- 
ly estimated,  and  more  duly  honored. 

2.  Allow  me  to  apply  this  subject  by  recommending 
the  character  njohich  has  been  draiDn^  to  the  studious  imi- 
tation oj  the  female  part  of  my  audience,  and  espicially 
of  the  younger  class.  Contracted  in  its  extent,  and  fee- 
ble in  its  outline,  as  is  the  sketch  which  I  have  attempt- 
ed to  exhibit,  believe  me,  it  is  worthy  of  your  atten- 
tion. It  is  a  character  which  involves  the  highest 
honor,  and  which  embraces  its  own  reward.     In  re-. 


^(S2  A  SERMON  BY 

commending  it  to  j'Our  imitation,  therefore,  I  am 
pleading  the  cause  of  your  own  elevation  and  happi- 
ness, as  well  as  the  c$LUse  of  God,  and  the  cause  of 
mankind. 

My  3'oung  female  friends  !  it  ought  to  be  your  am- 
bition to  possess  and  to  evince  a  sound  understand- 
ing, and  a  respectable  portion  of  literary  knowledge. 
All  that  has  been  said,  serves  to  show  that  the  culti- 
vation of  female  intellect  is  as  important,  and  as  ne- 
cessary, as  the  intellectual  culture  of  the  other  sex. 
But  it  ought  to  be  jnor^  especially  your  ambition,  to 
cultivate  your  hearts.  The  Heart-— 1  repeat  it — ^the 
Heart — ^sanctified  by  religion,  v/armed  and  softened  by 
benevolence,  and  taught  to  throb  in  affectionate  res- 
ponse to  every  si,^h  of  suffering,  and  every  claim  of 
humanity — this  is  the  grand  ornament  of  woman — 
this  is  the  strong  hold  of  wornan.  To  be  so  many 
TabitkaSy  adorning'  the  doctrine  of  God,  your  Sa- 
viour, and  diffusing  happiness  among  all  around  you^ 
would  be  innnitely  more  to  your  honor  as  well  as  your 
comfort,  even  in  the  present  life,  than  to  stand  in  the 
list  of  those  masculine  fem.ales,  who,  while  they  gain 
a  proud  civil  pre-eminence,  really  disgrace  their  sex. 

When  therefore,  I  see  a  young  female  devoting 
lier  supreme  attention  to  external  accomplishments  ; 
itbsorbed  in  the  love  of  ornament,  and  of  admiration; 
habitually  venturing,  in  obedience  to  fashion,  to  the 
;:ery  ^oerge  qJ decorum  ;  never  satisfied  but  when  ei- 
ther preparing  for  the  splendor  of  a  public  appearance^ 
or  discussing  the  merits  of  a  past  exhibition — I  say 
within  myself- —The  hand  of  some  infatuated  parent, 
or  of  some  incompetent  or  unfaithful  guardian  is  here. 
What  perversion  of  talents  !  What  misapplication  of 
exertions  !  What  v.aste  of  time  !  What  pains  to  trea- 
sure up  sorrow  and  tears  for  after  life  \  How  much 
>nore  attractive  v/onld  be  that  fair  form,  were  it  em- 
ployed in  works  of  charity,  and  more  frequently  seen 
bending  over  the  couch  of  poverty  and  suffering/ 


SAMUEL  MILLEL.  265 

How  much  more  beautiful  would  be  that  lovely  face, 
\vere  it  habitually  beaming  with  benevolence  and  pie- 
ty !  And  how  unspeakably  more  happy,  and  more 
respectable  its  possessor,  if  the  cultivation  of  her 
heart,  and  the  employment  of  her  time,  on  evanf^eli 
cal  principles,  were  the  great  object  of  her  care  ! 

Let  the  youngs  let  females  of  all  ages,  be  indite 
ccd  to  consider  the  duties  incumbent  upon  them  in 
their  respective  situations  in  life.  A  sphere  of  ac^ 
tion  is  assigned  you  by  your  Creator^  and  you  are 
capable  of  being  eminently  useful  in  the  age  in  which 
you  live.  Your  exertions  are  cah  -  lated  not  merc» 
ly'  to  relieve  present  disstress,  but  to  improve  the 
condition  of  society,  to  cultivate  the  hearts  of  tht; 
young,  and  confer  blessings  on  generations  yet  un^ 
born.  How  great  the  satisfaction,  how  exquisite  the 
pleasure  of  doing  good,  of  adding  to  the  sum  of  hu- 
man happiness!  *>  What  is  there  in  all  the  pageantry 
of  state,  in  all  the  gratiiications  of  sense,  in  all  thci 
delirious  joys  of  giddy  dissipation,  once  to  be  com^ 
pared  with  this  ?  O  p»leasures  cheaply  purchased, pla- 
cidly enjoyed  ;  ever  rising,  ever  new  ;  never  languid, 
never  remorseful,  why  are  you  pursued  so  seldom, 
and  attained  by  so  few  ?"* 

Brethren  1  the  time  is  shorty  and  the  Jashion  of  this 
n^jorld  passcth  aivay.  Like  Dorcas^  we  must  all  soon 
sicken  and  die.  Are  we  habitually  anticipating  th^e 
solemnities  of  that  hour  ?  Are  we  daily  directing  oui' 
pursuits,  employing  our  property,  and  framing  our 
lives,  agreeably  to  this  anticipation  ?  Do  we  resem^ 
ble  the  excellent  Woman,  on  whose  example  Vv'c  havc^ 
been  meditating,  in  our  character  and  hopes,  as  *»veU 
as  in  our  mortality  ?  We  cannot  resemble  her,  un- 
less we  are  disciples  indeed.  We  may  *  give  all  our 
goods  to  feed  the  poor,'  and  *  our  bodies  to  be  burn 
ed,'  and  yet  be  nothing  more  than  *  a  sounding  brass, 

*  Kanter's  Qccafional  Sermons,  II.  p.  140. 


264  A  SERMON  BY 

and  a  tinkling  cymbal.'  But  those  deeds  of  charity 
which  spring  from  a  living  faith  in  a  living  Redeem- 
er ;  those  works  of  obedience  which  are  performed 
from  a  principle  of  love  for  his  name  ;---these  are  '  the 
good  works,  and  the  alms-deeds,'  which  shed  a  lus- 
tre around  the  bed  of  death,  and  upon  which,  in  a 
dying  hour,  we  may  look  back  with  holy  satisfaction, 
with  heavenly  joy  :---not  as  the  ground  of  our  con- 
fidence ;  not  as  the  price  of  pardon;  not  as  our  title 
to  everlasting  life  :--.no  ;  the  righteousness  of '  Him, 
who,  through  the  eternal  Spirit,  offered  himself  with- 
out spot  to  God,'  is  the  only  foundation  of  a  sinner's 
hope :  but  as  means  by  which  a  Divine  Saviour  has 
enabled  us  to  glorify  the  riches  of  his  grace  ;  as  the 
fruits  of  his  blessed  Spirit ;  as  evidences  of  a  vital 
union  to  his  body  ;  and  as  pledges  of  admission  to  the 
glories  of  his  presence. 

May  that  God,  who  has  declared  himself  the  '  Fa- 
ther of  the  fatherless,  and  the  Judge  of  the  widow,  in 
his  holy  habitation,'  fill  us  all  with  the  spirit  and  the 
consolations  of  his  children,  enable  us  to  imitate  his 
holy  benevolence,  and  prepare  us,  in  due  time,  for  his 
heavenly  kingdom  !  And  to  Father,  Son,  and  Holy 
Ghost,  one  God,  be  all  the  praise,  both  now  and  ever  ! 
Amen  f 


MESSIAH'S  throne: 
A  SERMON 

^REACHED     BEFORE    THE    LONDON    MISSIONARY 
SOClEtY    1802. 


JOHN  M.  MASON.  D.^D. 

PASTOR    OF  THE    ASSOC! ATE*REFORMED   CHURCH,    IN  THE    CITY  OF 
HEW-YORK. 


Heb.  i.  vili. 

But  unto  the  Soti  he  faith ,  Thy  Throne ^  0  God^  is  for  ever  and  ever. 

IN  the  all  iriiportant  argument  which  occupies 
this  epistle,  Paul  assumes,  what  the  believeing  He- 
brews had  already  professed,  that  Jesus  of  Nazareth 
is  the  true  Messiah,  To  prepare  them  for  the  con- 
sequences of  their  own  principle  ;  a  principle  involv- 
ing nothing  less  than  the  abolition  of  their  law,  the 
subversion  of  theu'  state,  the  ruin  of  their  city,  the 
fmal  extinction  of  their  carnal  hopes,  he  leads  them 
to  the  doctrine 'of  their  Redeemer's  person  in  order 
to  explain  the  nature  of  his  oif&ces,  to  evince  the  val- 
ue of  his  Spiritual  salvation,  and  to  shew  in  both,  the 
accomplishment  of  their  oeconomy  which  was  '  now 
ready  to  vanish  away.'  Under  no  apprehension  of 
betraying  the  unwary  into  idolatrous  homage  by  giv-^ 
ing  to  the  Lord  Jesus  greater  glory  than  is  *  due  un- 
to his  name  ;'  the  aposde  sets  out  with  ascribing  to 
him  e:^cellence  and  attributes  which  belong  to  no 

33 


266  A  SERMON  BY 

creature.  Creatures  of  most  elvated  rank  are  intt-o- 
duced  ;  but  it  is  to  display,  by  contrast,  the  pre-em-- 
inence  of  Him  who  is  '  the  brightness  of  the  Father^s 
glory,  and  the  express  image  of  his  person.'  Angels 
are  great  in  might  and  in  dignity  ;  but  *  unto  them 
hath  he  not  put  in  subjection  the  world  to  come. 
^  Unto  which  of  them  said  he,  at  any  time,  Thou  art 
my  son  r'  To  which  of  them^  '  Sit  thou  at  my  right 
hp^d  ?'  Ke  saith  they  are  spirits,  *  minuter ing  spir- 
its, sent  forth  to  minister  unto  them  who  are  the 
Heirs  of  salvation,'  But  unto  the  SON,  in  a  style 
which  annihilates  competition  and  comparison,  unto 
the  SON  he  saith,  thy  throne ,  O  God^  is  forever  and 
ever.         ^        * 

Brethren,  if  the  majesty  of  Jesus  is  the  subject 
\Vhich  the  Holy  Ghost  selected  for  the  encourage- 
ment and  consolation  of  his  people,  when  he  was 
shaking  the  earth  and  the  heavens,  and  diffusing  his 
gospel  among  the  nations  ;  can  it  be  otherwise  than^ 
suitable  and  precious  to  us  onthi^  occasion  ?  Shall  it 
not  expand  our  viev.^s,  and  warm  our  hearts,  and  nerve 
our  arm,  in  our  efforts  to  exalt  his  fame  ?  L.et  me  im- 
plore then,  the  aid  of  your  prayers  y  but  far  more  im= 
portunately  the  aids  of  his  own  Spirit,  while  I  speak 
of  '  the  things  which  concern  the  king  :'  those  great 
things  contained  in  the  text — his  personal  glory — . 
his  sovereign  rule. — 

I.  His  personal  glory  shines  forth  in  the  name  by 
which  he  is  revealed  ;  a  name  above  every  name, 
THY  throne--- O  Goo  I 

To  the  single  eye  nothing  can  be  more  evident,  in 
the 

First  YAvLCCf  than  that  the  Holy  Ghost  here  asserts 
the  eessential  deity  of  our  Lord  Jesus  Christ.  Of  his- 
enemies,  whom  he  will  '  make  his  footstool,'  some 
have,  indeed,  controverted  this  position,  and  endca- 
voured  to  blot  out  the  text  from  the  catalogue  of  his- 
witnesses.     Instead  of  '  thy  throne,  O  God  ;'  they 


JOHN  M.  MASON.  B67 

Tvould  compel  us,  by  a  perversion  of  phraseology,  of 
figure,  and  of  sense,  to  read,  'God  is  thy  throne  ;' 
converting  the  great  and  dreadful  God  into  a  symbol 
cf  authority  in  one  of  his  own  creatures.  The  scrip- 
tures, it  seems,  may  utter  contradictions  or  impiety, 
but  the  divinity  of  the  Son  they  shall  not  attest.  The 
crown  however,  which  '  flourishes  on  his  head,'  is 
not  to  be  torn  away  ;  nor  the  anchor  of  our  hope  to 
be  wrested  from  us,  by  the  rude  hand  of  licentious 
criticism. 

I  cannot  find,  in  the  lively  oracles,  a  single  distinc- 
tive mark  of  deity  which  is  not  applied,  without  reserve  or 
limitation,  to  the  only  begotten  Son.  *  All  things 
that  the  Father  hath  are  his,''  JVbo  is  that  mysterious 
Word  tliat  was  '  in  the  bginning^  with  God  ?'  Who 
is  the  *  Alpha  and  Omega,  the  beginning  and  the 
ending,  the  first  and  the  last,  the  Almighty?'  Who 
i$  he  that '  knows  what  is  in  man,'  because  he  search- 
es the  deep  and  dark  recesses  of  the  heart  ?  Who  is 
or  the  Omnipresent,  that  has  promised,  '  Wherever 
two  or  three  are  gathered  together  in  my  name,  there 
am  I  in  the  midst  of  them  ?  the  light  of  whose  coun- 
tenance is,  at  the  same  moment,  the  joy  of  heaven  : 
and  the  salvation  of  earth  :  who  is  incircled  by 
the  Seraphim  on  high,  and  '  walks  in  the  midst  of 
the  golden  candlesticks  :  who  is  in  this  assembly  ; 
in  all  the  assemblies  of  his  people  :  in  every  wor^ 
shipping  family  :  in  every  closet  of  prayer  :  in  every 
holy  heart.  '  Whose  hands  have  stretched  out  the 
heavens  and  laid  the  foundations  of  the  earth  ?'  Who 
hath  replenished  them  with  inhabitants,  and  gar- 
nished them  with  beauty .;  having  created  all  things 
that  are  in  both,  '  visible  and  invisible,  whether  they 
be  thrones,  or  dominions,  or  principalities  or  pow- 
ers ?'  By  Whom  do  '  all  thmgs  consist?'  Who  is  '  the 
governor  among  the  nations,  having  on  his  vesture 
^nd  on  his  thigh  a  name  written  '  King  of  Kings  and 
^.prd  of  Lords,'     Whom  is  it  the  Fathjsr's  will  that 


260  A  SERMON  BY 

*  all  men  should  honor,  even  as  they  honor  himself  ?* 
Whom  has  he  commanded  his  angels  to  worship  I 
wbam  to  obey  ?  Before  v)bom  do  the  devils  tremble  ? 
Who  is  qualified  to  redeem  millions  of  sinners  '  from 
the  vv^rath  to  come,'  and  preserve  them,  by  his  grace, 
to  his  everlasting  kingdom  r  Who  raiseth  the  clead, 
in  trespasses  and  sins,  ?  *  having  life  in  himself,  to 
quicken  v/hom  he  will,'  at  'ujhose  voice  shall  all  that 
are  in  their  graves  '  come  forth  ;  and  death  and  hell* 
surrender  their  numerous  and  forgotten  captives  ? 
Who  shall  weigh,  in  the  balance  of  Judgment,  the 
destinies  of  angels  and  men  ?  dispose  of  the  thrones 
of  paradise  ?  and  bestow  eternal  life  ?  Shall  I  sub- 
mit to  the  decision  of  reason  ?  Shall  I  ask  a  response 
from  heaven  ?  Shall  I  summon  the  devils  from  their 
^  chains  of  darkness  V  The  response  from  heaven 
sounds  in  my  ears  ;  reason  approves,  and  the  devils 
confess-. -This,  O  Christians,  is  none  other  than  the 
GREAT  Gop   our  Saviour / 

Indeed  my  brethren,  the  doctrine  of  our  Lord's  di- 
vinity is  not  J  as  ^fact^  more  interesting  to  our  faith, 
than,  as  a  principle^  it  is  essential  to  our  hope.  If  he 
were  not  '  the  true  God,'  he  could  not  be  '  eternal 
life.'  When  pressed  down  by  guilt  and  languishing 
for  happiness,  I  look  around  for  a  deliverer  such  as 
my  conscience  and  my  heart  and  the  word  of  God 
assure  me  I  need,  insult  not  my  agony  by  directing 
me  to  a  creature- --to  a  man,  a  mere  man  like  my-> 
self/  A  creature  /  a  man  /  My  Hedeemer  owns  my 
perso7i.'  My  immortal  spirit  is  his  property.  When 
I  come  to  die,  I  must  commit  it  into  his  hands.  My 
soul/  My  infinitely  precious  soul  committed  to  a  mere 
man  /  become  the  property  of  a  mere  man  /  I  woijld 
not  thus,  entrust  my  body  to  the  highest  angel  in 
l^eaveii.  It  is  only  the  '  Father  of  spirits,'  that  can 
have  property  in  spirits,  and  be  their  refuge  in  the 
|iour  of  transition  from  the  present  to  the  approach- 
|;ig  world.     In  short  the  divinity  of  Jesus,  is  in  the 


JOHN  M,  MASON.  269 

system  of  grace,  the  sun  to  which  all  its  parts  are  sub- 
ordinate, and  all  their  stations  refer- --which  binds 
them  in  sacred  concord  ;  and  imparts  to  them  their 
radiance,  and  life,  and  vigor.  Take  from  it  this  cen- 
tral luminary,  and  the  glory  is  departed- -Its  holy 
harmonies  are  broken--.The  elements  rush  to  chaos 
—The  light  of  salvation  is  extinguished  for  ever  / 

But  it  is  not  the  deity  of  the  bon,  simply  consi- 
sidered,  to  which  the  text  confines  our  attention. 
We  are  in  the 

Second  place  to  contemplate  it  as  subsisting  in  a 
personal  union  with  the  human  nature. 

Long  before  this  epistle  was  WTitten  had  he  '  by 
himself  purged  our  sins,  and  sat  down  at  the  right 
hand  of  majesty  on  higij,'  It  is,  therefore,  as  '  God 
manifested  in  the  flesh  ;'  as  my  own  brother,  while  he 
is  '  the  express  image  of  the  Father's  person,'  as  the 
Mediator  of  the  new  covenant,  that  he  is  seated  on 
the  throne.  Of  this  throne,  to  which  the  pretensions 
of  a  creature  were  mad  and  blasphemous,  the  majes- 
ty is,  indeed,  maintained  by  his  divine  power;  but 
the  foundation  is  laid  in  his  Meditorial  character.  I 
need  not  prove  to  this  audience,  that  all  his  gracious 
offices  and  all  his  redeeming  work  originated  in  the 
love  and  the  election  of  his  Father.  Obedient  to  that 
will,  which  fully  accorded  with  his  own,  he  came 
down  from  heaven  ;  tabernacled  in  our  clay ;  was 
*  a  naan  of  sorrows  and  acquainted  with  griefs  ;'  sub- 
mitted to  the  *  contradictions  of  sinners  ;'  the  temp- 
tations of  the  old  Serpent,  and  the  wrath  of  an  aveng- 
ing God.  In  the  merit  of  his  obedience  which  threw 
a  lustre  round  the  divine  law  ;  and  in  the  atonement 
of  his  death  by  which  he  offered  '  himself  a  sacrifice 
without  spot  unto  God,'  repairing  the  injuries  of 
man's  rebellion,  expiating  sin  through  the  blood  of 
his  cross ;  and  conciliating  its  pardon  with  infinite 
purity,  and  unalterable  truth;  summarily,  in  his  per- 
forming thos^  conditipns  on  which  was  suspended  all 


270  A  SERMON  BY 

God's  mercy  to  man,  and  all  man's  enjoyment  of  God, 
in  these  stupendous  '  works  of  righteousness'  are  we 
to  look  for  the  cause  of  his  present  glory.  '  He  hum- 
bled himself  and  became  obedient  unto  death,  even 
the  death  of  the  cross ;  wherefore  God  also  hath  high- 
ly exalted  him,  and  given  him  a  name  which  is  above 
every  name  ;  that  at  the  name  of  Jesus  every  knee 
should  bow,  of  things  in  heaven  and  things  in  earth, 
and  things  under  the  earth  ;  and  that  every  tongue 
sliould  confess  that  Jesus  Christ  is  Lord,  to  the 
glory  of  God  the  Father/  '  Exalted'  thus,  *  to  be  a 
Prince  and  a  Saviour,'  he  fills  heaven  with  his  beau- 
ty, and  obtains  from  its  blest  inhabitants  the  purest 
and  most  reverential  praise.  '  Worthy,'  cry  the  ming- 
led voices  of  his  angels  and  his  redeemed,  '  worthy 
is  the  Lamb  that  was  slain  to  receive  power,  and  rich- 
es, and  wisdom,  and  strength,  and  honor,  and  glor)^ 
and^blessing.'  '  Worthy'  again  cry  his  redeemed,  in  a 
song  which  belongs  not  to  the  angels,  but  in  which 
with  holy  ecstacy,  we  will  join,  '  worthy  art  thou, 
for  thou  wast  slain,  and  hast  redeemed  us  to  God  by 
thy  blood.' 

Delightful,  brethren,  transcendently  delightful  were 
it  to  dwell  upon  this  theme.  But  we  must  refrain  ; 
and  having  taken  a  transient  glance  at  our  Redeemer's 
personal  glory,  let  us  turn  to  the 

IL   View  v/hich  the  text  exhibits — the  view  of  hjs 

s.o'oercign  rule Thy    throne,  0  God  is  foreiier 

and  ever. 

The  mediatorial  kingdom  of  Christ  Jesus,  directed 
and  upheld  by  his  divinity,  is  now  the  object  of  our 
contemplation.  To  advance  Jehovah*s  glory  in  the 
salvation  of  men,  is  the  purpose  of  its  erection.  Tho' 
earth  .is  the  scene  and  human  life  the  limit,  of  those 
great  operations  by  which  they  are  interested  in  its 
mercies,  and  prepared  for  its  consummation  ;  its 
principles,  its  provisions,  its  issues  are  eternal.  When 
it  rises  up  before  us  in  all  its  grandeur  of  design,  col- 


JOHN  M.  MASON.  271 

kctingand  conducting  to  the  heavens  of  God,  mil- 
lions of  immortals  in  comparison  with  the  least  of 
whom  the  destruction  of  the  material  universe  were  a 
thing  of  naught,  whatever  the  carnal  mind  calls  vast 
and  magnificent,  slvrinks  away  into  nothing. 

But  it  is  not  so  much  the  general  nature  of  Messi- 
ah's kingdom  on  which  I  am  to  insist,  as  its  stability y 
ks  administration^  and  the  prospects  which  they  open 
to  the  church  of  God. 

Messiah's  throne  is  not  one  of  those  airy  fabrlcks 
which  are  reared  by  vanity  and  overthrown  by  Time; 
it  is  fixed  of  old  :  it  is  stable  and  cannot  be  shaken, 
for 

(1,)  It  is  the  throne  of  God.  He  who  sitteth  on 
it  is  the  Omnipotent.  Universal  being  is  in  his  hand. 
Kevolution,  force,  fear,  as  applied  to  his  kingdom, 
are  words  without  meaning.  Rise  up  in  rebellion,  if 
thou  hast  courage.  Associate  with  thee  the  whole 
mass  of  infernal  power.  Begin  with  the  ruin  of 
whateve  is  fair  and  good  in  this  little  globe---Pass 
from  hence  to  pluck  the  Sun  but  of  his  place—and 
roll  the  volume  of  dessolation  through  the  starry  world 
---What  hast  thou  done  unto  him  ?  It  is  the  puny- 
menace  of  a  worm  against  Him  whose  frown  is  per- 
dition. *  He  that  siitelh  in  the  heavens  shall  laugh.' 
(2.)  With  the  stability  which  Messiah's  Godhead 
communicates  to  his  throne,  let  us  connect  the  stabi- 
lity resulting  from  his  Father's  covenant. 

His  throne  is  founded  not  merely  in  strength,  but  in 
right.  God  hath  laid  the  government  upon  the  shoul- 
der of  his  holy  child  Jesus,  and  set  him  upon  mount 
Zion  as  his  king  forever.  He  has  promised,  and  sworn 
to  *  build  up  his  throne  to  all  generations  ;'  to  ^make 
it  endure  as  the  days  of  heaven  ;'  to  '  beat  down  his 
foes  before  his  face,' and  plague  them  that  hate  him. 
But  my  faithfulness'  adds  he,  '  and  my  mercy  shall 
be  with  him,  and  in  my  name  shall  his  horn  be  ex- 
alted.    Hath  he   said  it  ?    And  will  he  not  do  it? 


272  A  SERMON  BY 

Hath  he  spoken  it,  and  shall  it  not  coitie  to  pass  ?• 
Whatever  disappointnrents  rebuke  the  visionary  pro- 
jects  of  men,  or  the  more  crafty  schemes  of  Satan, 
'  the  counsel  of  the  Lord,  that  shall  stand.'  The  blood 
of  sprinkling,  which  sealed  all  the  promises  made  to 
Messiah,  and  binds  down  his  fathers  faithfulness  to 
their  accomplishment,  witnesses  continually  in  the 
heavenly  sanctuary.  «  He  must,'  therefore,  '  reign  till 
he  have  put  all  his  enemies  under  his  feetc'  And  al- 
though the  dispensation  of  his  authority  shall,  upon 
this  event,  be  changed  ;  and  he  shall  deliver  it  up,  in 
its  present  form,  to  the  Father,  he  shall  still  remain^ 
in  his  substantial  glory,  *  a  priest  upon  his  throne,'  to  , 

be  the  eternal  bond  of  our  union,  and  the  eternal  me  -  | 

dium  of  our  fellow^ship,  with  the  living  God.  ^ 

Seeing  that  the  throne  of  our  king  is  as  immovea- 
ble as  it  is  exalted,  let  us  *  wdth  joy  draw  water  out  of 
that  well  of  salvation'  w  hich  is  opened  to  us  in  the 

Administration  of  his  kingdom.  Here  we  must 
consider  its  general  characters^  and  the  means  by 
\vhich  it  operates. 

The  general  characters  which  I  shall  illustrate,  are 
the  following. 

(1.)  Mystery— Ylt  IS  the  unsearchable  God,  and 
his  government  must  be  like  himself.  Facts  con^ 
cerning  both  he  has  graciously  revealed.  These  we 
must  admit  upon  the  credit  of  his  own  testimony  : 
with  these  we  must  satisfy  our  wishes,  and  limit  our 
inquiry.  *  To  intrude  into  those  things  which  he 
hath  not  seen'  because  God  has  not  disclosed  them, 
whether  they  relate  to  his  arrangements  for  this  work! 
or  the  next,  is  the  arrogance  of  one  '  vainly  puf- 
fed up  by  his  fleshly  mind.'  There  are  secrets  in 
our  Lord's  procedure  which  he  will  not  explain  to  us 
in  this  life,  and  which  may  not,  perhaps,  be  explained 
in  the  life  to  coUie.  We  cannot  tell  how  he  makes 
evil  the  minister  of  good  :  how^he  combines  physical 
and  moraV  agencies  of  different  kind  and  order,  in  the 


JOHN  M.  MASON.  27S 

production  of  blessings.     We   cannot  so  much  as 
conjecture  what  bearings  the  system  of  redemption, 
in  every  part  of  its  process,  may  have  upon  the  rela- 
tions of  the  universe  ;  nor  even  what  may  be  all  the 
connections  of  providence  in  the  occurrences  of  this 
moment,  or  of  the   last.     '  Such  knowledge  is  too 
wonderful  for  us  :  it  is  high,  we    cannot   attain   it.' 
Our  Sovereign's  '  way  is  in  the  sea,  and  his  path  in 
the  deep  waters;  and  his  footsteps  are  not  known.' 
When,  therefore,  we  are  surrounded  with  difficulty  ; 
when  we  cannot  unriddle  his  conduct  in  particular 
dispensations,   we  must  remember  that  he  is  God  ; 
that  we  are  to  '  walk  by  faith  ;'  and  to  trust  him  as 
implicitly  when  we  are   in  the  '  valley  of  the  shadow 
of  death,'  as  when  his  '  candle  shines  upon  our  heads.' 
We  must  remember  that  it  is  not  for  us  to  be  admitted 
into  the   cabinet  of  the  King  of  Kings ;  that  crea- 
tures constituted  as  we  are  could  not  sustain  the  view 
of  his  unveiled  agency  ;  that  it  would  confound,  and 
scatter,  and  annihilate  our  little  intellects.     As  of- 
ten,  then,  as  he  retires  from  our  observation,  blend- 
ing goodness  with  majesty,  let  us  lay  our  hands  up- 
on our  mouths  and  worship.     This  stateliness  of  our 
king  can  afford  us  no  just  ground  of  uneasiness.     On 
the  contrary  it  contributes  to  our  tranquility  :  For  we 
know, 

(2.)  That  if  his  administration  is  mysterious,  it  is 
also  wise. 

'  Great  is  our  Lord,  and  of  great  power ;  his  un- 
derstanding is  infinite.'  That  infinite  understand- 
ing watches  over,  and  arranges,  and  directs  all  the 
affairs  of  his  church  and  of  the  world.  /F^  arc  per^ 
plexed  at  every  step  ;  embarassed  by  opposition ;  lost 
in  confusion  ;  fretted  by  disappointment ,  and  ready 
to  conclude,  in  our  haste,  that  all  things  are  against 
our  own  good,  and  our  Master's  honor.  But  '  this 
is  our  infirmity  ;'  it  is  the  dictate  of  impatience  and 
indiscretion.     We  forget  the  '  years  of  the  right  hand 

34 


274  A  SERMON  BY 

of  the  Most  High.'  We  arc  slow  of  heart  in  learning 
a  lesson  which  shall  soothe  our  spirits  at  the  expence 
of  out  pride.  We  turn  a\\ay  from  the  consolation 
to  be  derived  frotn  believing  that  though  wc  know 
not  the  connections  and  results  of  holy  providence, 
our  Lord  Jesus  knows  them  perfectly.  With  him 
there  is  no  irregularity,  no  chance,  no  conjecture. 
Disposed^  before  his  eye,  in  the  most  luminous  and 
exquisite  order ^  the  whole  series  of  events  occupy 
the  very  place  and  crisis  where  they  are  most  ef- 
fectually to  subserve  the  purposes  of  his  love.  Not 
a  moment  of  time  is  wasted,  nor  a  fragment  of  ac- 
tion misapplied.  What  he  does,  we  do  not,  indeed, 
know  at  present,  but  so  far  as  we  shall  be  permitted 
to  know  hereafter,  we  shall  see  that  his  most  inscruta- 
ble procedure  was  guided  by  consummate  wisdom ; 
that  our  choice  was  often  f\3  foolish  as  our  petulance 
was  provoking ;  that  the  success  of  our  own  wishes 
would  have  been  our  most  painful  chastisement ; 
would  have  diminished  our  happiness,  aud  detracted 
from  his  praise.  Let  us  therefore,  study  to  subject 
our  ignorance  to  his  knowledge  ;  instead  of  prescrib- 
ing, to  obey  ;  instead  of  questioning,  to  believe ;  to 
perform  our  part  without  that  despondency  which  be- 
trays a  f^ar  that  our  Lord  may  neglect  his  ;  and  ta- 
citlv  accusts  him  of  a  less  concern  than  we  feci  for 
the'glory  of  hit;  own  name.  Let  us  not  shrink  from 
this  duty  as  imposing  too  rigorous  a  condition  upon 
our  obedience,  for  a 

(3.)  Character  of  Messiah's  administration  is  nght- 
€ousness.  '  The  sceptre  of  his  kingdom  is  a  right 
sceptre.'  If  ^  Clouds  and  darkness  arc  round  about 
him,  righteousness  and  judgment  are  the  habitation 
of  his  throne.'  In  the  times  of  old  his  redeemed 
*  wandered  in  the  wilderness  in  a  solitary  way  ;  but, 
nevertheless,  he  led  them  forth  by  the  right  way, 
that  they  might  go  to  a  city  of  habitation.'  He  loves 
his  church  and  the  members  of  it  too  tenderly  to  lay 


JOHN  M.  MASON.  275 

upon  them  any  burdens,  or  fxposc  them  to  any 
trials,  which  are  not  indispensible  to  their  good.  It 
is  right  for  them  to  '  go  through  lire  and  through  wa- 
ter,' that  he  may  *  bring  them  out  into  a  wealthy 
place,' — ^right  to  *  endure  chastening,'  that  '  they 
may  be  partakers  of  his  holiness'— r-right  to  '  have 
the  sentence  of  death  in  themselves,'  that  they  may 
*  trust  in  the  living  God,  and  that  his  strength  may 
be  perfected  in  their  weakness.'  It  is  right  that 
he  should  '  endure  with  much  long  suffering  the 
vessels  qt  w  rath  fitted  to  destruction : '  that  he  should 
permit  *  iniquity  to  abound,  the  love  of  many  to 
wax  cold,'  and  the  dangers  of  his  church  to  accu- 
mulate, till  the  interposition  of  his  arm  be  necessary 
and  decisive.  In  the  day  of  final  retribution  not  one 
mouth  shall  be  opened  to  complain  of  injustice.  It 
Will  be  seen  that  '  the  Judge  of  all  the  earth  has  done 
right ;  that  the  works  of  his  hands  have  been  verity  and 
Judgment/  and  done  every  one  of  them,  in  *  truth 
and  uprightness.'  Let  us,  then,  think  not  only  re- 
spectfully, but  reverently  of  his  dispensations,  repress 
the  voice  of  murmur,  and  rebuke  the  spirit  of  discon- 
tent ;  w^ait,  in  faith  and  patience,  till  he  become  his 
own  interpreter,  when  *  the  heavens  shall  declare  his 
righteousness,  and  all  the  people  see  his  glory.' 

You  will  anticipate  me  in  enumerating  the  means 
which  Messiah  employs  in  the  administration  of  his 
kingdom. 

(1.)  The  Gospel;  of  which  himself,  as  an  all-suf- 
ficient and  condescending  Saviour,  is  the  great  and 
affecting  theme.  Derided  by  the  world  it  is,  never- 
theless,  effectual  to  the  salvation  of  them  who  be- 
lieve. *  We  preach  Christ  crucified,  to  the  Jews  a 
stumbling-block,  and  to  the  Greeks  foolishness  ; 
but  to  them  who  are  called,  both  Jews  and  Greeks, 
Christ  the  power  of  God  an^  the  wisdom  of  God.* 
The  doctrine  of  the  cross  connected  with  evangeli- 
cal ordinances--thc   ministry  of  reconciliation  ;  t,hc 


276  A  SERMON  BY 

holy  sabbath  ;  the  sacraments  of  his  covenant :  brief- 
ly, the  whole  system  of  instituted  worship,  is  the 
'  rod  of  the  Redeemer's  strength'  by  which  he  sub- 
dues sinners  to  himself ;  rules  even  *  in  the  midst  of 
his  enemies  ;'  exercises  his  glorious  authority  in  his 
church,  and  exhibits  a  visible  proof  to  men  and  an- 
gles, that  he  is  King  in  Zion. 

(2.  The  efficient  means  to  which  the  gospel  ov/es 
its  success,  and  the  name  of  Jesus  its  praise,  is  the 
agency  of  the  Holy  Ghost, 

Christianity  is  '  the  ministration  of  the  Spirit.' 
All  real  and  sanctifying  knowledge  of  the  truth  and 
love  of  God  is  from  his  inspiration.  It  was  the  last, 
and  best  promise  which  the  Saviour  made  to  his  af- 
flicted disciples  at  the  moment  of  parting,  '  I  will  send 
the  Comjorter,  the  spirit  of  truth ;  He  shall  glorify 
me,  for  he  shall  take  of  mine  and  shew  it  unto  you.' 
It  is  he  *  whoconvinces  the  world  of  sin,  of  righteous- 
ness,  and  of  judgment'---who  infuses  resistless  vi- 
gour into  means  otherwise  weak  and  useless.  '  For 
the  weapons  of  our  warfare  are  not  carnal,  but  mighty 
through  God,'  God  the  Spirit,  '  to  the  pulling  down 
of  strong  holds.  ^  Without  his  benediction  the  min- 
istry of  an  archangel  w^ould  never  *  convert  one  sin- 
ner from  the  error  of  his  way.'  But  when  he  de- 
scends, with  his  lifegiving  influence  from  God  out 
of  heaven,  then  '  foolish  things  of  the  world  confound 
the  wise ;  and  weak  things  of  the  world  confound 
the  things  which  are  mighty  ;  and  base  things  of  the 
"World,  and  things  which  are  despised,  yea,  and  things 
which  are  not,  bring  to  nought  things  which  are.'  It 
is  this  ministration  of  the  Spirit  which  renders  the 
preaching  of  the  gospel  to  *  men  dead  in  trespasses 
and  sins'  a  reasonable  service.  When  I  am  set  down  in 
the  '  valley  of  vision,'  and  view  the  bones,  *  very 
many  and  very  dry,'  and  am  desired  to  try  the  effect 
of  my  own  ability  in  recalling  them  to  life,  I  fold  my 
hands  and  stand  mute  in  astonishment  and  despair^. 


JOHN  M.  MASON.  277 

But  when  the  Lord  God  commands  me  to  speak  in 
HIS  name,  my  closed  lips  shall  be  opened;  when 
HE  calls  upon  *  the  breath  from  the  four  winds  to 
breathe  upon  the  slain  that  they  may  live,'  I  will 
prophesy  without  fear, — *  O  ye  dry  bones,  Hear  the 
word  of  the  Lord,'  and,  obedient  to  his  voice,  they 
*  shall  come  together,  bone  to  his  bone ;  shall  be 
covered  with  sinews  and  flesh:'  shall  receive  new 
life  :  and  •  stand  up  upon  their  feet,  an  exceeding 
great  army.'  In  this  manner,  from  the  graves  of  na- 
ture and  the  dry  bones  of  natural  men,  does  the  Ho- 
ly Spirit  recruit  the  armies  of  the  living  God  :'  and 
make  them,  collectively  and  individually,  *  a  name, 
and  a  praise,  and  a  glory,'  to  the  *  Captain  of  their 
salvation.' 

(3.)  Among  the  instruments  which  the  Lord  Jesus 
employs  in  the  administration  of  his  government  are 
the  resources  of  the  physical  and  vioralvjorld. 

Supreme  in  heaven  and  in  earth,  '  upholding  all 
things  by  the  word  of  his  power,'  the  universe  is  his 
magazine  of  means.  Nothing  which  acts  or  exists, 
is  exempted  from  promoting,  in  its  own  place,  the 
purposes  of  his  kingdom.  Beings  rational  and  irra- 
tional ;  animate  and  inanimate ;  the  heavens  above 
and^the  earth  below  ;  the  obedience  of  sanctified,  and 
the  disobedience  of  unsanctified  men  ;  all  holy  spir- 
its ;  all  damned  spirits  :  in  one  word,  every  agency, 
every  element,  every  atom,  are  but  the  ministers  of 
his  will,  and  concur  in  the  execution  of  his  designs. 
And  this  he  will  demonstrate  to  the  confusion  of  his 
enemies,  and  the  joy  of  his  people,  in  that  '  great  and 
terrible  day'  when  he  '  shall  sit  upon  the  throne  of 
his  glory,'  and  dispense  ultimate  judgment  to  the 
quick  and  the  dead. 

Upon  these  hills  of  holiness,  the  stability  of  Messi- 
ah's Throne,  and  the  perfect  administration  of  his 
kingdom,  let  us  take  our  station,  and  survey  the 
Prospects  \v\\\q\\  rise  up  before  tJie  Church  of  God, 


278  A  SERMON  BY 

When  I  look  upon  the  magnificent  scene,  I  can- 
not repress  the  salutation,  '  liaii  thou  that  art  highly 
fiivoured  I' 

She  has  the  prospect  of  preservation,  of  increase, 
and  of  triumph. 

(1.)  The  prospect  of  preservatiojj. 

The  long  existence  of  the  Christian  church  would 
be  pronounced,  upon  common  principles  of  reasoning, 
impossible.  She  finds  in  every  man  a  natural  and  in- 
veterate enemy.  To  encounter  and  overcome  the 
unanimous  hostility  of  the  world,  she  boasts  no  po- 
litical stratagem,  no  disciplined  legions,  no  outward 
coercion  of  any  kind.  Yet  her  expectation  is  that 
she  live  forever.  To  mock  this  hope,  and  to  blot 
out  her  memorial  from  under  heaven,  the  most  furi- 
ous efforts  of  fanaticism,  the  most  ingenious  arts  of 
statesmen,  the  concentrated  strength  of  empires,  have 
been  frequently  and  perseveringly  applied.  The 
blood  of  her  sons  and  her  daughters  has  stream- 
ed like  Avater;  the  smoke  of  the  scaffold  and  the  stake, 
where  they  won  the  crown  of  martyrdom  in  the  cause 
of  Jesus,  has  ascended  in  thick  volumes  to  the  skies. 
The  tribes  of  persecution  have  sported  over  her  woes, 
and  erected  monuments,  as  they  imagined,  of  her 
perpetual  ruin.  But  w^here  are  her  tyrants,  and  where 
their  empires  ?  the  tyrants  have  long  since  gone  to 
their  own  place  ;  their  names  have  descended  upon 
the  roll  of  infamy  ;  their  empires  have  passed,  like 
shadow^s  over  the  rock — they  have  successively  dis- 
appeared, and  left  not  a  trace  behind  I 

But  what  became  of  the  church  ?  She  rose  from 
her  ashes  fresh  in  beauty  and  might.  Celestial  glo- 
ry  beamed  around  her  ;  she  dashed  down  the  monu- 
mental marble  of  her  foes,  and  they  who  hated  her 
fled  before  her.  She  has  celebrated  the  funeral  of 
kings  and  kingdoms  that  plotted  her  destruction; 
and,  with  the  inscriptions  of  their  pride,  has  trans- 
mitted to  posterity  the  records  of  their  shame.  How 


JOHN  M.  MASON,  ^79 

iihall  this  phaeaomenon  be   explained  ?     W c  ar(^   at 
the  present  moment,  witnesses  of  the  fact  ;  l>ut  who 
can  unfold  the  mystery.     This   blessed  book,   the 
book  of  truth  and  life,  has  made  our  wonder  to  cease. 
*  The  Lord  HER  God   in   the  midst   of  her  is 
MIGHTY.*     His  presence  is  a  fountain  of  health,  and 
his  protection  a  '  wall  of  fire.'    He  has  betrothed  her, 
in  eternal  covenant  to  himself.     Her  living  head,  in 
whom  she  lives,  is  above,  and  his  quickening  spirit 
shall  never   depart  from  her.     Armed   with   divine 
virtue,  his  gospel,  secret,  silent,  unobserved,  enters 
the  hearts  of  men  and  sets  up  an  everlasting  kingdom. 
It  eludes  all  the  vigilance,  and  baffles  all  the   power 
of  the  adversary,     liars,  and  bolts,  and  dungeons  are 
no  obstacle  to  its  approach  :   t5onds,  and  tortures,  and 
death  cannot  extinguish  its  influence.     Let  no  man's 
heart,  tremble,  then,   because  of  fear.     Let  no  man 
despair,    in  these  days  of  rebuke  and    blasphemy  of 
the  Christian  cause.     The  ark   is  launched,   indeed, 
upon  the  floods  ;  the  tempest  sweeps  along  the  deep  ; 
the  billows  break  over  her  on  every   side.      But  Je- 
hovah-Jesus  has  promised  to  conduct  her  in  safety  to 
the  haven  of  peace.     She  cannot  be  lost  unless  the 
pilot  perish.     Why  then  do   the    heathen  rage,  and 
and  the  people  *  imagine  a  vain  thing  ?'  Hear,  O  Zi- 
on,  the  word  of  thy  God,  and  rejoice  for  the   conso- 
lation. *  No  weapon  that  is  formed  against  thee  shall 
prosper,  and  every  tongue  that  shall  rise  against  thee 
in  judgment  thou  shalt  condemn.     This  is  the  heri- 
tage of  the  servants  of  the  Lord,  and  their  righteous- 
ness is  of  mc,  saith  the  Lord.' 

Mere  preservation,  however,  though  a  most  com- 
fortable, is  not  the  only,  hope  of  the  Church  ;  she  has 

(2.)  The  prospect  of  increase. 

Increase — from  aneftectualblessin  g  upon  the  means 
of  grace  in  places  where  they  are  already  enjoyed; 
for  thus  saith  the  Lord,  *  I  will  pour  water  upon  him 
that  is  thirsty,  and  floods  upon  the  dry  ground  :  I  will- 


280  A  SERMQN  BY 

pour  my  spirit  upon  thy  seed,  and  my  blessing  upon 
thine  offspring;  and  they  shall  spring  up  as  among 
the  grass,  as  willows  by  the  water  courses.' 

Increase — from  the  diffusion  of  evangelical  truth 
through  Pagan  lands.  '  For  behold,  the  darkness  shall 
cover  the  earth,  and  gross  darkness  the  people  ;  but 
the  Lord  shall  arise  upon  thee,  and  his  glory  shall  be 
seen  upon  thee.  And  the  Gentiles  shall  come  to  thy 
light,  and  kings  to  the  brightness  of  thy  rising.  Lift 
up  thine  eyes  round  about  and  see  :  all  they  gather 
themselves  together,  they  come  to  thee :  thy  sons  shall 
come  from  far,  and  thy  daughters  shall  be  nursed  at 
thy  side.  Then  thou  shall  see,  and  flow  together,  and 
thine  heart  shall  fear  and  be  enlarged  ;  because  the 
abundance  of  the  sea  shall  be  converted  unto  thee^ 
ihe  forces  of  the  gentiles  shall  come  unto  thee.' 

Increase — from  the  recovery  of  the  rejected  Jews 
to  the  faith  and  privileges  of  God's  dear  children. 
''  Blindness  in  part  has  happened  unto  Israel'---they 
have  been  cut  off",  for  their  unbelief,  from  the  olive 
tree.  Age  has  followed  age,  and  they  remain  to  this 
hour  spread  o^er  the  face  of  the  earth,  a  fearful  and 
affecting  testimony  to  the  truth  of  God's  word.  They 
are  v/ithout  their  sanctuary,  without  their  Messiah, 
without  the  hope  of  their  believing  ancestors.  But 
it  shall  not  be  always  thus.  They  are  still  beloved 
for  the  father's  sake.'  When  the  '  fullness  of  the  Gen- 
tiles shall  come  in,'  they  too  shall  be  gathered.  They 
shall  discover,  in  our  Jesus,  the  promised  Messiah  ; 
and  with  tenderness  proportioned  to  their  former  in- 
sensibility, shall  cling  to  his  cross.  Grafted  again 
into  their  own  olive  tree,  '  all  Israel  shall  be  saved.' 
It  was  '  through  their  fall  that  salvation  came  unt© 
us  Gentiles.'  And,  '  if  the  casting  away  of  them  be 
the  reconciling  of  the  world,  what  shall  the  receiv- 
ing of  them  be  but  life  from  the  dead  ?'  What  ec- 
stasy, my  brethren  /  the  Gentile  and  the  Jew  taking 
'  sweet  counsel  together,  and  going  to  the  house  of 


JOHN  M.  MASON.  281 

God  in  company  !'  the  path  of  the  swift  messenger 
of  grace  marked,  in  every  direction^  by  the  '  fuHness 
of  the  blessing  of  the  gospel  of  Christ--a  nation 
born  at  once'— -the  children  of  Zi«on  exclaiming, 
*  The  place  is  too  strait  for  me  :  give  place  to  me 
that  I  may  dwell.'  The  knowledge  of  Jehovah  over- 
spreading the  earth  '  as  the  waters  cover  the  sea  ;' 
and  all  flesh  enjoying  the  salvation  of  God  ! 
.  This  faith  ushers  in  a 

(3.)  Prospect  of  the  Church---the  prospect  of 
triumph. 

Though  often  desolate,  and  '  afflicted,  tossed  with 
tempest  and  not  comforted,'  the  Lord  her  God  will 
then  '  make  her  an  eternal  excellency,'  and  repay 
her  sorrows  with  triumph.--- 

Tnumph--in  complete  victory  over  the  enemies 
who  sought  her  hurt.  '  The  nation  and  kingdom,' 
saith  the  Lord,  '  that  w  ill  not  serve  thee  shall  perish ; 
yea  those  nations  shall  be  utterly  wasted.  The  sons 
also  of  them  that  afflicted  thee  shall  come  bending  un- 
to thee  ;  and  ail  they  that  despised  thee  shall  bow 
themselves  down  at  the  soles  of  thy  feet ;  and  they 
shall  call  thee  the  city  of  the  Lord,  the  Zion  of  the 
Holy  One  of  Israel.'  That  great  enemy  of  her  purity 
and  her  peace,  who  shed  the  blood  of  lier  saints  and 
her  prophets,  the  Man  of  Sin  who  has  exalted  himself 
above  all  that '  is  called  God,'  shall  appear,  in  the  whole 
horror  of  his  doom  as  the  '  son  of  perdition,  whom  the 
Lord  shall  consume  with  the  spirit  of  his  mouth,  and 
shall  destroy  with  the  brightness  of  his  coming.' 
The  terrible  but  joyous  event  shall  be  announced  by 
an  angel  from  heaven  *  crying  mightily  with  a  strong 
voice,  Babylon  the  great  is  fallen,  is  fallen  !'  *  Alle- 
luia,' shall  be  the  response  of  the  Church  universal, 
Salvation,  and ^  glory,  and  honor,  and  power,  unto 
the  Lord  our  God ;  for  true  and  righteous  are  his 
judgments;  for  he  hath  judged  the  great  whore  which 
did  corrupt  the  earth  wdth  her  fornication,  and  hath 
avenged  the  blood  of  her  servants  at  her  hand  i*  Then, 


282  A  SERMON  BY 

too,  '  the  accuser  of  the  brethren*—*  that  old  serpent 
which  is  the  Devil  and  Satan/  shall  be  east  down, 

*  and  bound  a  thousand  years  that  he  shall  deceive 
the  nations  no  more*--This  will  introduce  the  Church's 

Triumph — in  the  prevalence  of  righteousness  and 
peace  throughout  the  world. 

'  Her  people  shall  be  all  righteous/  The  voice  of 
the  blasphemer  shall  no  longer  insult  her  car.  Ini- 
quity as  ashamed  shall  stop  its  mouth,  and  hide  its 
head.  'All  her  olEcers  shall  be  peace,  and  all  her  ex- 
actors, righteousness.  '  The  kings  of  the  earth  hrin= 
ing  their  glory  and  honor  unto  her,*  shall  accomplish 
the  gracious  promise,  '  The  mountains  shall  bring 
peace  to  the  people,  and  the  little  hills  by  righteous- 
ness.*    Her  prince  whose  throne  is  forever  and  ever, 

*  shall  judge  among  the  nations,  and  shall  rebuke 
many  people  ;  and  they  shall  beat  their  swords  into 
plow- shares,  andj  their  spears  into  pruning  hooks  : 
nation  shall  not  lift  up  sword  against  nation,  neither 
shall  they  learn  w^ar  any  more  /'  Every  man  shali 
meet,  in  every  other  man,  a  brother  without  dissim- 
ulation. Fear  and  the  sword  shall  be  far  away,  '  they 
shall  sit  every  man  under  his  vine  and  under  his  fig- 
tree,  and  none  shall  make  them  afraid.'  For  thus 
saith  the  Lord,  '  Violence  shall  no  more  be  heard 
in  thy  land,  w^asting  nor  destruction  within  thy  bor- 
ders ;  but  thou  shalt  call  thy  wall,  SalvatioUj  an4 
thy  gates.  Praise.' 

Triumph — in  the  presence  of  God,  in  the  commu- 
nion of  his  love,  and  the  signal  manifestation  of  his 
glory.  *  Behold  the  tabernacle  of  God  shall  be  with 
men,  and  he  will  dwell  with  them,  and  they  shall  be 
his  people,  and  God  himself  shall  be  with  them,  and 
be  their  God.'  Then  shall  be  seen,  '  the  holy  Jeru- 
salem descending  out  of  heaven  from  God,'  which 
*  shall  have  no  need  of  the  sun,  neither  of  the  moon,' 
to  shine  in  it ;  for  the  glory  of  God  shall  lighten  it, 
and  the  Lamb  shall  be  the  light  thereof.     And  the 


JOHN  M.  MASON.  ^3 

iaatloBS  of  them  whicli  are  saved  shall  walk  in  the  light 
t)fit,--and  they  shall  bring  the  glory  and  honor  of 
the  nations  into  it ;  and  there  shall  in  no  wise  enter 
into  it  -an-y  thing  that  defilelh,  neither  whatsoever 
worketh  abomination,  or  maketh  a  He  :  but  they 
which  are  written  in  the  Lamb^s  book  of  life.* 

Such,  according  to  the  sure  word  of  prophecy,  will 
be  the.triumphs  of  Christianity  ;  and  to  this  issue  all 
scriptural  efforts  to  evangelize  the  heathen  contribute 
^eir  share.  That  mind  is  profane,  indeed,  which 
repels  the  sentiment  of  awe  ;  and  hard  is  the  heart 
which  feels  no  bland  emotion--.But  let  us  pause,- 
You  exult,  perhaps,  in  the  view  of  that  happ mess 
which  is  reserved  for  the  human  race :  you  long  lor  its 
arrival ;  and  are  eager,  in  your  place,  to  help  on  the 
gracious  work.  It  is  well.  But  are  there  no  heathen 
in  this  assembly  ?  Are  there  none  who,  in  the  midst 
of  their  zeal  for  foreign  missions,  forget  their  own 
souls ;  nor  consider  that  they  themselves  '  neglect 
the  great  salvation?*  Remember,  my  brethren,  that  a 
man  may  be  active  in  measures  which  shall  subserve 
the  com'ersion  of  others,  and  yet  perish  in  his  own 
iniquity.  That  very  gospel  which  you  desire  to  send 
to  the  Heathen,  must  be  the  gospel  of  your  salvation  i 
it  must  tuvnym  '  from  darkness  to  light,  from  the  powd- 
er of  Satan  unto  God  ;'  it  must  make  you  *  meet  for 
the  inheritance  of  the  Saints,'  or  it  shall  fearfully  ag- 
gravate your  condemnation  at  last.  You  pray  '  Thy 
kingdom  come.'  But  is  the  '  kingdom  of  God  within 
you  V  Is  the  Lord  Jesus  in  you,  the  hope  of  glory  ?' 
Be  not  deceived.  The  name  of  Christian  will  not 
save  you.  Better  had  it  been  for  you  '  not  to  have 
knovvn  the  way  of  ri^^hteousness'— better  to  have 
been  the  most  idolatrous  Pagan—better,  infinitely 
better,  not  to  have  been  born,  than  to  die  strangers 
^to  the  pardon  of  the  Redeemer's  blood,  and  the  sanc- 
tifying virtue  of  his  spirit.  From  his  throne  on  high 
he  calls;  calls,  mv  brethren  tp  you,  VLgok  unto  me 


284  A  SERMON  BY 

and  be  ye  saved,  for  I  am  God,  and  there  is  none  else; 
Seek  ye  the  Lord,  while  he  may  be  found  ;  call  ye 
upon  him  while  he  is  near;  Let  the  wicked  forsake 
his  way  ;  and  the  unrighteous  man  his  thougkis ; 
and  let  him  return  unto  the  Lord,  and  he  will  have 
mercy  upon  him  ;  and  to  our  God,  for  he  will  abun- 
dantly pardon.* 

On  the  other  hand,  such  as  have  *  fled  for  refuge  to 
lay  hold  Oil  the  hope  set  before  them,'  are  command- 
ed to  be  'joyful  in  their  king.*  He  reigns,  O  believer, 
for  thee.  The  stability  of  his  throne  is  thy  safety. 
The  administration  of  his  government  is  for  thy  good; 
and  the  precious  pledge  that  he  '  will  perfect  that 
which  concerneth  thee. '  In  all  thy  troubles  and  in 
all  thy  joy  '  commit  thy  way  unto  him.'  He  will 
guard  the  sacred  deposit.    Fear  not  that  thou   shalt 

*  lack  any  good  thing.'— -Fear  not  that  thou  shalt  be 
forsaken- --Fear  not  that  thou   shalt  fall  beneath  the 

*  arm  of  the  oppressor.'  *  He  went  through  the  lires 
of  the  pit  to  s»"ve  thee  ;  and  he  will  stake  all  the 
glories  of  his  crown  to  keep  thee.  Sing  then  thou 
beloved,  '  Behold  God  is  my  salvation  ;  I  will  trust 
and  not  be  afraid ;  for  the  Lord  Jehovah  is  my  strength 
and  my  song  ;  he  also  is  become  my  salvation. 

And  if  we  have  '  tasted  that  he  is  gracious  ,'^  if  we 
look  back  with  horror  and  transport  upon  the  WTetch- 
edness  and  the  wrath  which  we  have  escaped,  with 
what  anxiety  shall  we  not  hasten  to  the  aid  of  our  fel- 
low men,  who  are  *  sitting  in  the  region  and  shadow 
of  death.'  What  zeal  will  be  too  ardent  ;  what  la- 
bor too  persevering  ;  what  sacrifice  too  costly,  if  by 
any  means,  we  may  tell  them  of  Jesus,  and  the  resur- 
rection, and  the  life  eternal !  Who  shall  be  daunted 
by  difficulties,  or  deterred  by  discouragement  ?  If 
but  one  Pagan  should  be  brought,  savingly,  by  your 
instrumentality,  to  the  knowledge  of  God,  and  the 
kingdom  of  Heaven,  will  you  not,  my  brethren,  have 
aai  ample  recompence  ?     Is  there  here  a  man  who 


JOHN  M.  MASON.  2fi5 

would  give  up  all  for  lost  because  some  favorite  hope 
has  been  disappointed  ?  or  who  regrets  the  worldly 
substance  which  he  has  expended  on  so  divine  an  en- 
terprise ?  Shame  on  thy  coward  spirit  and  thine  ava- 
ricious heart !   Do  the  Holy  Scriptures,  does  the  ex- 
perience of  ages,  does  the  nature  of  things  justify  the 
expectation,  that  we  shall  carry  war  into  the   central 
regions  of  delusion  and  crime,   without  opposition » 
without  trial  ?  Shew  me  a  plan  which  encounters  not 
fierce  resistance  from  the  Prince  of  Darkness  and  his 
allies  in  the  human  heart,  and  I  will  shew  you  a  plan 
which  never  came  from  the   inspiration  of  God.     If 
Missionary  effort  suftbr  occasional  embarrassment  :  if 
impressions  on  the  heathen  be  less  speedy,  and  pow- 
erful, and  extensive,  than  fond  wishes  have  anticipat- 
ed :   If  particular  parts  of  the  great  system  of  opera- 
tion be,  at  times,  disconcerted  ;  if  any  of  the  ^  minis- 
ters of  grace'  fall  a  sacrifice  to  the  violence  of  those 
whom  they  go  to  bless  '  in  the  name  of  the  Lord  -/ 
these  are  events  which  ought  to  exercise  our  faith  and 
patience  ^  to  wean  us  from  self  sufficiency;  to  teach 
us  where  our  strength  lies,  and  where  our  dependence 
must  be  fixed  ;  but  not  to  enfeeble   hope,  nor  relax 
dilligence.       Let  us  not  *•  despise  the  day  of  smull 
things.'     Let  us   not   overlook,   as   an   unimportant 
matter,  the  very  existence  of  that  Missionary  spirit 
which  has  already  awakened  Christians   in   different 
countries  from  their  long  and  dishonorable  slumbers, 
and  bids  fair  to  produce  in   due   season,   *  a  general 
movement  of  the  church  upon  earth.'    Let  us  not  for 
one  instant,  harbor  the  ungracious  thought,  that  the 
prayers,  and  tears,  and  wrestlings  of  those  who  '  make 
mention  of  the  Lord,'  form  no  link  in  that  vast  chain 
of  events  by  which  he  will  establish,,  and  *  will  make 
Jerusalem  a  praise  in  the  earth.*     That  dispensation 
which  of  all  others  is  most  repulsive  to  flesh  and  blood, 
the  violent  death  of  faithful  missionaries,  should    ani« 
mate  Christians  with  new  resolution  ►  '  Precious  in 


S86  A  SERMON  BY  he.  he. 

the  sight  of  the  Lord  is  the  death  of  his  saints.-  The. 
cry  of  may  rtyred  blood  ascends  the  heavens  ;  it  en- 
ters into  <  the  ears  of  the  Lord  of  Sabadth.'  It  will 
give  him  no  rest  till  he  *  rain  down  righteousness'  up- 
on the  land  where  it  has  been  shed,  and  which  it  has 
sealed  as  a  future  conquest  for  him  who  *  in  his  ma- 
jesty rides  prosperously  because  of  truth,  and  meek- 
ness and  righteousness.' 

For  the  world,  indeed  ;  and  also  for  the  church, 
many  calamities  and  trials  are  in  store,  before  the 
glory  of  the  Lord  shall  be  so  revealed,  that  '  all  flesh 
shall  see  it  together/  '  I  will  shake  all  nations,'  is 
the  divine  declaration,  *  1  will  shake  all  nations,  and 
the  desire  of  all  nations  shall  come.*  The  vials  of 
wrath  which  are  now  running,  and  others  which  re- 
main to  be  poured  out,  must  be  exhausted.  The 
^  supper  of  the  great  God,'  must  be  prepared,  and 
his  *  strange  work,'  have  its  course.  Yet  the  Mis- 
sionary cause  must  ultimately  succeed.  It  is  th6 
Cause  of  God,  and  sball  prevail.  The  days,  O  breth- 
ren, roll  rapidly  on,  when  the  shout  of  the  isles 
shall  swell  the  thunder  of  the  Continent  :  when 
the  Thames  and  the  Danube,  when  the  Tiber  and 
the  Uhine,  shall  call  upon  Euphrates,  the  Ganges, 
and  the  Nile;  and  the  loud  concert  shall  be  joined 
by  the  Hudson,  the  Missisippi,  and  the  i\mazon, 
singing  with  one  heart  and  one  voice.  Alleluia  !  Sal- 
vation !   The  Lord  God  omnipotent  reigneth  / 

Comfort  one  another  with  this  faith,  and  with  these 
words. 

Now,  *  Blessed  be  the  Lord  God,  the  God  of  Is- 
rael, who  only  doeth  wondrous  things.  And  bles- 
sed be  his  glorious  name  for  ever :  and  let  the  V)hoh 
sctrth  hejiikd  %mth  his  glory  !  Amen  and  Amen  / 


A  SERMON 


BY 


DAVID  OSGOOD,  D.  D. 

ftAfSTQB.    OF  A  CHURCH,  IN    WEDFQRIJ,     MASS AC-KUSETTS- 

JOSHUA  xxiv.    15. 

As  for  me  and  my  houfcy  we  tuillfarve  the  Lord. 

ON  the  death  of  Moses,  Joshua  his  favorite  min- 
ister succceeded  to  the  supreme  command  over  all 
the  tribes  of  Israel,  and  was   constituted  their  head 
and  leader.     Under  his  conduct  they  passed  over  Jor- 
dan, attacked  the  nations  of  Canaan,  and  in  the  course 
of  a  few  years,  made  a  complete  conquest  of  the  coun- 
try.    This  renouned   general  and  ruler  presided  in 
the  partition  of  the  lands,  and  in  settling  their  civil 
and  religious  polity.     Through  the  whole  of  these 
great  transactions,  he  approved  himself  to  God  and 
his   people,   exhibiting  all  those  noble  qualities  of 
heart  and  understanding  which  rendered  him  worthy 
of  his  high  station.     When  some  years  had  elapsed, 
and  Joshua  was  now  advanced  in  age,  and  the  time  of 
his  departure  was  at  hand,  he  gathered  all  Israel  to 
Shechem,  that  he  might  give  them  his  farewell  dis- 
course,  his  last,  solemn,  dying  charge.     A   scene 
more  striking  rarely  occurs  in  history.     How  august 
was  the  assembly  of  a  great  nation,  with  its  Elders^ 
Judges,   and  officers,  civil  and  sacred,  all  attending 
the  man  who  had  rendered  them  such  various  and  im- 
portant services .'  They  now  behold  for  the  last  time, 
the  Hero,  who  had.  been  foremost  in  every  danger, 
leading  their  armies  to  battle  through  many  succes- 
sive campaigns,  and  under  whose  conduct,  they  had 
become  masters  of  one  of  the  finest  countries  in  the 


288  A  SERMON  BY 

world,  '  a  land  flowing  with  milk  and  honey.'  Their 
eyes  are  fixed  on  the  venerable  patriot,  whose  noble 
disinterested  exertions,  whose  wisdom  and  counsels 
had  established  them  in  the  quiet  possession  of  liber- 
ty, peace  and  plenty.  Their  attention  is  summoned 
by  the  aged  prophet,  who  had  long  been  the  oracle  of 
the  Most  High  unto  them,  who  had  taught  them  the 
good  knowledge  of  God,  and  how  to  serve  him  ac- 
ceptably :  This  prophet  now  addresses  them  with 
his  last  message  from  the  Almighty,  Was  it  pos- 
sible for  them  not  to  be  atfected  with  the  farewell  dis- 
course of  one  to  whom  they  were  under  such  manir 
fold  obligations  ?  They  were  aifected,  and  at  no  time 
did  this  people  discover  a  temper  more  susceptible 
of  good  impressions,  than  was  that  exhiL)ited  on  the 
present  occasion. 

:  In  a  nervous  and  pathetic  address,  Joshua  recapit- 
li'lates  some  principal  events  in  their  history,  in  which 
the  arm  of  the  Almighty  had  been  made  bare  on 
their  behalf.  He  reminds  them  of  their  small  origi- 
nal, and  of  the  divine  favor  and  protection  to  their 
progenitors,  to  Abraham,  Isaac  and  Jacob  down  to 
the  period  when  the  family  became  resident  in  Egypt. 
He  sets  before  them  an  account  of  the  signal  inter- 
positions of  heaven  in  their  deliverance  from  the 
Egyptian  bondage ;  the  wonders  wrought  for  them 
during  their  progress  through  the  wilderness,  and 
while  making  a  conquest  of  Canaan  and  getting  pos- 
session oF  that  good  land.  Having  endeavoured  to 
warm  their  hearts  with  a  sense  of  these  blessings  from 
Jehovah,  he  comes  to  the  main  point,  which  is,  to 
fix  them  in  a  steady  adherence  to  his  worship,  and 
guard  them  against  every  species  of  idolatry.  With 
?^reat  earnestness  and  affection  he  applies  to  them, 
*  Now  therefore,  fear  the  Lord,  and  serve  him  insin- 
cerity  and  truth;'  adding  in  the  verse  of  which  the 
text  is  a  part,  '  And  if  it^seern  evil  unto  )^.ou  to  serve 
tlie  Lord,  choose  you  this  day  whom  you  will  serve  ; 


DAVID  OSGOOD.  28^ 

Vhether  the    gods   which  your  fathers  served,  that 
were  on  the  other  side  of  the  flood,  or  the  gods  of  the 
Amoritcs  in  whose  land  ye   dwell,'     We  arc  iiot  to 
conclude   from  these  words,  that  Joshua  was  appre- 
hensive that  the   people  were  at  this   time    act  lally 
wavering  in  their  opinion  concerning  the  obj(:ct  of 
their   worship.     He   speak^s   like    an  orator;  he  in- 
vites them  to  choose,  merely  because  he  supposes  the 
choice   already   made.     Just  as  if  he  hud  addressed 
them  thus  ,  *  put  away  from  you  every  object  of  idol- 
atry,  and  determine  to  serve  the  Lord  only.      Ah/ 
whom  will  you  serve,  speak  candidly,  whom  will  you 
serve,  if  you  refuse  him  your  homage  ?   Where  could 
you  hope  to  find  a  God,  worthy  to  be  compared  with 
him  ?    If  the  worship  of  those  gods  which  your  an- 
cestors  worshipped  beyond  the  Euphrates,  hath  the 
sanction  of  antiquity;  ye  know  on  the  other  hand, 
that  Abraham  openly  abjured  that  worship,  that  from 
his  heart  he  renounced  those  idols,  and  that  thereby 
drawing  upon  him  the  benediction  of  the  Most  High, 
he  obtained  from  his  munificence,  as  his  inheritance, 
the  country  of  which  you  now  have  taken  possession*. 
As  to  the  gods  of  the  Amoritcs,  I  know  you  arc  con- 
vinced how  despicable  tliose  impotent  idols  are,  whose 
worshippers  ye  have  subdued.   Yet  make  your  choice 
however.     Nothing  should  be  more  free  than  the  pre- 
ference given  to  a  religion.     But  know,  O  Israelites  I 
the  choice  of  Joshua  no  longer  remains  to  be  made  ; 
/  and  my  house  ;  I  and  all  my  family,  if  I  am  master 
of  it,  will  serve  the  Lord^  and  remain  faithful  to  him 
even  to  death.' 

Such  was  the  pious  resolution  of  this  great  and 
eminent  personage,  and  thus  firmly  was  it  expressed, 
with  an  air,  a  voice  and  looks---all  bespeaking  his 
glowing  zeal  for  God  and  his  affectionate  concern 
for  Israel.  The  large  and  solemn  audience  heard 
him  with  attention,  felt  the  force  of  his  words,  and 
in  a  kind  of  religious  transport,  exclaimed  '  God  for- 

36 


290  A  SERMON  BY 

bid  that  we  should  forsake  the  Lord  to  serve  other 
gods---we  slso  will  serve  the  Lord  for  he  is  our  God.* 
How  happy  was   the  preacher  in  being  able  thus  te 
impress  the  sentiments  of  his  own  heart  on  the  hearis 
of  his  hearers,  and  in  bringing  them  into  the  same  re- 
solutions  with    himself,   to  avouch  the  Lord  to  be 
their  God,  and  to  a  solemn  promise  of  fidelity  to  him/ 
Joshua's  example,  as  the  head  and  master  of  a  fa- 
mily, is  now,  my  hearers,  proposed  for  our  imitation  ; 
and  to  persuade  those  of  you  wha  sustain  a  similar 
relation,  to  come  into  his  views  and  adopt  his  reso- 
lution for  yourselves  and  families  with  respect  to  the 
service  of  God,  is  the  design  of  the  present  discourse. 
What  the  service  of  God  was  under  the  law,  none, 
who  are  acquainted  with  the  writings  of  Moses,  can 
be  ignorant.     Under  the  gospel,  the  mode  of  serving 
him  is  di&'ereiit.     No  longer  encumbred  with  mani- 
fold rites  and  ceremonies,  with  tedious  forms  of  out- 
ward purifications,  nor  requiring  costly  oblations;   it 
is  plain  and  simple.     In  the  direct  and  immediate 
sense  of  the  text  as  applicable  to  ourselves,  the  ser- 
vice of  God  consists  in  our  grateful  acknowledgment 
of  the  true  and  living  Jehovah  for   our  God  ;   in  ren» 
deringliim  the  homage  required  in  his  word,  in  call- 
ing upon  him  in  our  families  and  closets;   in   attend- 
ing the  public  ordinances  of  his  worship,  in  professing 
our  faith  in  Christ,  our  regard  for  him  as  the  medium 
of  our  whole  intercourse  with  the  Father  and  the  basis 
of  all  our  hopes  ;  and  in  a  course  of  persevering  obe- 
dience to  his  precepts.     As  our  whole  duty  is  com- 
prised in  what  Christ  has  enjohied,   the   service  of 
God  requires,  that,  in  obedience  to  our  constituted 
head  and  leader,  we  persevere  in  the  practice  of  all  the 
branches  of  piety,   benevolence  and  sobriety,  regula- 
ting our  hearts  and  lives  by  the  rules  of  the  gospel, 
and  e::erting  our  whole  infiuence  to  promote  the  in- 
terests of  christian  virtue  and  holiness  in  the  world, 
la  tills  comprehensive  sense,  every  sincere  christian 


DAVID  OSGOOD.  2^1 

is  devoted  to  the  service  of  God,  and  firmly  resolved 
to  persevere  therein  to  the  end  of  life.  That  this 
should  be  the  resolution  of  each  one  in  this  assembly 
is,  in  itself,  a  matter  of  the  greatest  and  most  weighty- 
concern.  It  is  however,  especially  incumbent  upon 
those  who  preside  as  heads  of  families.  Personal  re- 
ligion is  essentially  necessary  in  order  to  give  rise  to 
such  a  resolution  as  is  expressed  in  the  text,  and  to 
the  keeping  and  fulfilling  of  it  afterward  :  It  is  in» 
dispcnsably  requisite  to  the  right  performance  of 
those  various  duties  to  which  an  householder  binds 
himself  when  he  says,  as  for  me  and  my  house ^  we  will 
zeme  the  Lord.  Whatever  of  religion  he  here  pro- 
mises for  his  family,  should  be  the  fruit  and  effect  of 
vital  religion  in  himself.  In  order  therefore,  to  the 
governing  of  a  family  in  a  religious  manner,  it  is  high- 
ly important. 

That  the  master  of  it  should  himself  possess  the 
power  of  Godliness.     Some   indeed,    who  are  stran- 
gers  to  vital  piety,  may  yet,  from  w^orldly  consider- 
ations, be  induced  to  keep  up  the  forms  of  religion 
in  their  families  :  but  as  their  hearts  are  not  engaged 
in  such  observances,  it  cannot  be  expected  that  they 
should  be  so   steady,  and  exemplary  in  them,  as  the 
.tnan  who  has  entered   into  the  spirit  of  religion  and 
has  a  feeling  sense  of  its  reality  and  importance.-— 
For   the   good  of  their  families  then,   as  well  as  for 
their  own  future  and  everlasting  welfare,  it  is  of  the 
greatest  moment  that  householders  should  be  truly 
religious,  and  each  one,  with  the  good  man  in  the 
text,  resolve  for  himself  in  the  first  place,  as  for  me, 
I  will  serve  the  Lord.     What  resolution  can  be  more 
rational  or  more  advantageous  than  this  ?  Has  not  God 
every  imaginable  claim  to  our  service  ?    He  made  and 
upholds  us  in  life,  and  is,  every  moment,  pouring  his 
providential  bounty  around  us.     But,  w  hat  ought  still 
more  deeply  to  effect  us,  when  we  had  undone  our- 
selves and  were  sinking  under  loads  of  guilt  and  mise- 


aP2  A  SERMON  BY 

from  his  own  self- moving  compassion,  he  sent  his 
son  to  recover  and  save  us.     *  Wc  are  redeemed  not 
by  corruptible  things  such  as  silver  and  gold,  but  by 
the  precious  blood  of  Christ,  who  his  own  self  bare 
our  sins  on  the  cross,  and  died  for  us,  that  hence- 
forward   we  should  live  unto  him.'     In  the  view  of 
these  things  must  not  every  heart  be   convinced  of 
its  obligations  to  serve  God,  and  melt  in  contrition 
for  having  neglected  his  service  so  long  ?   Must  not 
every  bosom  wax  warm  with  the  emotions  of  love  and 
gratitude  ?   Being  bought  with  a  price,    must  we  not 
feel  that  we  are  not  our  own,  that  we  owe  ourselves 
and  all  the  service  in  our  power,  to  Him  who  has  ta- 
ken such  measures  for  our  happiness,  and  at  an  ex- 
pense which  angles  cannot  compute,  has  ransomed  us 
from  eternal  ruin  ?  Must  not  the  heart  of  that  man  be 
exceedingly  depraved,  who  feels   not  the  constrain- 
ing influence  of  redeeming  love  and  grace,  who  still 
declines  the  service  of  God  ?  Whom  shall  we  serve, 
if  we  refuse  to  serve  him  ?  Into  what  certain  and  in- 
evitable ruin  are  they  hastening,  who  give  themselves 
up  to  the  service  of  their  lusts,  of  sin  and  of  the  world  I 
But  what  pleasure,  honor  and  happiness  may  be  ex- 
pected from  sincerity  in  the   service  of  God  /    *  In 
keeping  his  commandments  there   is  great  reward- 
Godliness  is  profitable  unto  all  things,  having  pro- 
mise of  the  life  that  now  is,  and  of  that  which  is  to 
come.'     Will  you  not  then,   my  friends,  especially 
those  of  you  who  are  heads  of  families,  come  to  a  re- 
solution to  serve  God  ?  May  I  not  hope  that  on  fixed, 
and  permanent  principles,  your  hearts  are  now  delibe- 
rately, forming  the  noble  purpose,  and  in  an  humble 
dependence  on  divine  grace,  resolving  that  henceforth 
you  will  serve  the  Lord  in  sincerity  and  truth  ?    Let 
me  then, 

In  the  next  place,  recommend  the  open  and  ex- 
plicit profession  of  this  your  good  resolution.  So 
9id  Joshua  in  the  text;  and  so,  at  his  persuasion, 


DAVID  OSGOOD.  293 

did  the  assembled  tribes  of  Israel.  Nor  was  it  a  new 
thing  for  them  thus  publicly  to  enter  into  covenant 
with  God  and  bind  themselves  by  the  solemnity  of 
an  oath,  to  fidelity  in  his  service.  Their  history  fur- 
nishes many  instances  of  similar  transactions.  From 
the  New  Testament  also  we  have  abundant  evidence 
that  it  is  the  will  of  God,  that  all  as  they  arrive  to  years 
of  discretion,  should  openly  profess  their  faith  in 
Christ  and  devote  themselves  to  his  service.  No 
small  stress  seems  to  be  laid  upon  this  by  our  Sa- 
viour when  he  says,  '  whosoever  shall  confess  me 
before  men,  him  will  I  also  confess  before  my  Father 
who  is  in  ncftven.  And  whosoever  shall  be  ashamed 
of  me  and  of  my  words,  of  him  shall  the  Son  of  Man 
be  ashamed  when  he  shall  come  in  his  own  and  his 
Father's  glory.'  As,  *  with  the  heart  man  belie veth 
unto  righteousness  ;  so  with  the  mouth  confession  is 
made  unto  salvation.'  This  confession  was  requir- 
ed by  the  apostles,  of  all  who  offered  to  join  in  the 
communion  of  the  first  christians.  In  opposition  to 
such  plain  texts  of  Scripture  and  to  the  usage  of  the 
people  of  God  in  all  ages,  both  under  the  law  and  un- 
der the  gospel,  is  it  not  strange  that  so  many  among 
us  can  content  themselves  in  the  neglect  of  this  duty, 
even  after  they  have  children  about  them,  before 
whom  a  better  example  ought  to  be  set  ? 

Indeed,  if  young  people  were  truly  wise,  and  had 
a  just  sense  of  things,  they  would  certainly  give  up 
themselves  to  God,  and  recognize  their  obligation 
to  him  who  made,  and  to  him  who  redeemed  them, 
prior  to  their  entering  into  engagements  to  one  an- 
other. Before  they  think  of  changing  their  condi- 
tion and  encumbering  their  minds  with  family  cares 
and  anxieties,  they  are  called  by  the  voice  both  of 
reason  and  revelation  to  think  seriously  of  their  eternal 
concerns,  and  to  come  to  a  fixed  resolution  about  them, 
by  explicitly  taking  Christ's  yoke  upon  them  and  bind- 
ing themselves  to  the  observance  of  all  his  institutions. 
Py  SQ  doing,  they  WQuld  launch  forth  into  the  world,  and 


294  A  SERMON  BY 

begin  the  voyage  of  life,  furnished  with  a  compass  and 
rudder.     Mariners  exposed  to  the  winds  and  waves, 
destitute  of  these  requisite  instruments,  are  in  a  sit- 
uation less  perilous  than  those  }  oang  persons,  who 
begin  the  world  without  any  fixed  principles  of  reli- 
gion.    My  young  friends,  whatever   your  temporal 
s  iccess  may  be,  yet,  if  in  the  end,  you  shall  fail  of 
reaching  the  haven  of  everlasting  rest,   you  had  bet- 
ter never  have  been  born.     Let  me  entreat  you  to  fix 
your  thoughts  upon  this  great  and  awful  concern  ; 
and  whatever  else  you  may  neglect,  neglect  not,  O 
neglect  not,   ^  the  one  thing  needful  /  Hasten,  hasten 
your  choice  of  that  '  good  part   Vv  hich  shall  not  be 
taken  from  you.'     Having  made   your   choice,   bind 
yourselves  to  adhere  to  it  by  openly  avowing  it  in  the 
face  of  the  w^orld.     3y   thus   becoming  and  profes- 
sing yourselves  the  servants  of  God,  you  will  lay  a 
proper  foundation  for  exerting  your  influence  over 
others.     When  you  shall  have  families,  you  will  be 
qualified  to  preside  oyer  them  with  dignity  and  com- 
fort to  yourselves,  and  with  advantage  to  them.     The 
influence  of  the  resolution   which  you  have  formed 
for  yourselves,    will   be   extended  to    those,    whom 
providence  may  place  under  your  care,   and  afford  a 
degree  of  security  that  they  also  will  serve  the  Lord, 

On  your  becoming  parents,  it  will  be  your  first 
care  to  give  up  your  children  to  God,  not  only  by  acts 
of  devotion  in  private,  but  by  having  them  publicly 
baptized  into  the  name  of  Christ,  and  thereby  dedica- 
ted to  his  service.  That  this  is  one  of  the  first  duties 
of  parents  to  their  off'spring,  has  been  believed  by  the 
generality  of  Christians  ever  since  the  apostolic  age. 

As  we  know  that  of  old,  God  required  the  seal  of 
his  covenant  to  be  applied  to  the  children  of  his  pro- 
fessing people  ;  that  the  great  Author  of  the  gos- 
pel dispensation  has  been  so  far  from  excluding 
them  from  this  new  covenant,  that  he  has  explicitly 
numbered  them  among  his  visible  subjects  ;  that  his 


DAVID  OSGOOD.  295 

apostles  hav€  dignified  them  with  the  titles  of  saints 
and  disciples ;  and  actually  baptized  them  on  the  pro- 
fessed faith  of  their  parents — to  me  it  is   wonderful, 
how  any  can  doubt  whether  it  be  the  will  of  God  that 
parents  should  in  this  way,  dedicate  their  children  to 
him  and  his  service.     It  is  with  great  concern,  my 
brethren,  that  I  see  such  numbers  among  us  living  ia 
the  neglect  of  this  duty.     It  is  not  indeed,  neglected 
by  those  of  you  who  have  professed  your  resolution  to 
serve  God.     But,  are  all  the  others  unresolved  upon 
this  subject.     Are  you  still  wavering  and  undeter- 
mined whether  to  serve  God  or  not  ?  Are   you  still 
halting  between  two  opinions  ?     Alas  for  you  /  Has 
not  the  matter  been  under  consideration  long  enough 
already  ?  If  you  are  not  yet  convinced  of  the  proprie- 
ty,   reasonableness  and  advantage  of  serving   God, 
what  further  light  or  new  arguments  can  you  expect  ? 
When  will  you  come  to  a  conclusion?  If  you  can  feel 
easy  and  unconcerned  in  your  present  situation,  and 
while  you  live  on  in  the  neglect  of  Christ's  institutions., 
neither  devoting  yourselves  nor  your  children  to  his 
service,  you  must  be  left  to  abide  the  consequences 
of  manifest  disobedience  to  the  divine  authority.     I 
turn  to  professors. 

My  brethren,  if  you  are  sincere  in  your  profession, 
you  will  not  content  yourselves  with  having  dedicated 
your  children  to  the  service  of  God  ;  it  will  be  your 
next  care  to  instruct  them  how  to  serve  him,  teach- 
ing them  the  principles  of  that  religion  into  which 
they  have  been  initiated.  To  *  train  them  up  in  the 
nurture  and  admonition  of  the  Lord,^  is  the  express  in- 
junction of  the  gospel,  and  has  been  the  endeavor  of 
religious  parents  in  all  ages.  To  the  faithfulness  of 
Abraham  in  discharging  this  duty,  God  himself  testi- 
fies when  he  says,  '  I  know  Abraham,  that  he  will 
command  his  children  and  household  after  him,  and 
they  shall  keep  the  way  of  the  Lord  to  do  justice  and 
judgment,'  His  example  cannot  but  be  imitated  by 


^96  A  SERMON  BY 

all  who  are  of  his  character.      If  3^011  believe  that  there 
is  a  God,  that  his  favor  is  life  and  the  source  of  all  hap* 
piness  to  his  creatures  ;   will  you  not  instruct   your 
children  in  this  most  interesting  truth,  teaching  them 
betimes  the  good  knowledge   of  their   Creator  ?    If 
3'-ouhave  a  just  sense  of  the  depravity  and  corruption 
of  human  nature,  and  of  the  need  we  all  stand  in  of 
being   cleansed   by  sanctifying  grace ;  will  you  not 
endeavor  to  awaken  in  the  consciences  of  your  chil- 
dren a  conviction  of  the  necessity  and  importance  of 
this  great  moral  change,  and  travail  in  pain  for  them 
till  Christ  be  formed  in  them,  and  they  are  born  again 
of  his  spirit?  If  yourow^n  hope  of  salvation  be  found- 
ed on  Christ,  will  you  not  hold  him  up  to  their  view 
in  all  those  characters  and  offices  which  he  sustains  as 
Mediator,    and   earnestly   recommend  him  to  their 
esteem,  their  love,  their  trust  and  obedience  ?  If  you 
have  yourselves  experienced  *  the  ways  of  wisdom  to 
be  ways  of  pleasantness,'  will  you  not  endeavor  to  lead 
your  children  into  these  delightful  paths,  and  earnest- 
ly W'ibh  and  pray,  that  they  may  largely  participate  of 
the  noble  and  reiined  pleasures  of  true   religion  ?  In 
fine.,  if  you  believe  that  there  is  an  inheritance  incor- 
ruptible, undefiled  and  which  fadeth  not  away,  reserv- 
ed  in  heaven  for  all  the  faithful  servants  of  God  ;  with 
what  anxious  concern  wdll  you   endeavor   that  your 
own  families  may  be  of  the  happy  number,  and  be- 
long to  the  family  of  heaven  /  With  what  diligence 
will  you  instruct  them  in  the  service  of  the  Most 
High,  in  all  the  various  branches  of  their  duty,  teach- 
ing them  how  to  live  and  walk  so  as  to  please  God  I 
In  doing  this,    much  prudence   will  be  requisite. 
Your  instructions  should  be  adapted  to  the  age  and 
capacities  of  your  children.     It  should  be  conveyed 
in  easy  and  familiar  language,  and  illustrated  by  apt 
and  striking  representations.     It  should  be  often  re- 
peated, drop  as  the  rain,    and  distill   as  the  dew   on 
their  tender  minds.     '  iliese  words,'  says  Moses  to 


bAVID  OSGOOD-  297 

the  Israeiites,  '  which  I  command  thee  this  day,  shall 
be  in  thine  heart,  and  thou  shcill  teach  the»n  dilligent- 
ly  unto  thy  children,  and  shall  talk  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  by  the 
way,  and  when  thou  licst  down,  and  when  thou  risest 
up.'  The  occasional  dropping  of  religious  sentiments 
in  the  hearing  of  children,  though  there  be  no  direct 
address  to  them,  has  a  good  tendency,  and  is  some- 
times exceedingly  useful  The  religious  parent  will 
Watch  for  opportunities  to  instill  sentiments  of  piety 
into  their  minds,  and  will  improve  those  seasons  when 
any  awakening  providence  or  remarkable  event  has 
disposed  them  to  be  more  thoughtful  than  usual.  If 
he  observes  them  to  be  under  any  serious  impressions, 
he  will  endeavor  by  every  suitable  mean,  to  render 
those  impressions  lasting,  to  fix  their  wavering  reso- 
lution for  the  service  of  God,  and  stir  them  up  to 
their  duty,  by  all  the  awakening  motives  of  the  gos- 
pel.  Beginning  with  the  most  plain  and  simple  truths, 
jou  should  endeavor  gradually  to  lead  them  on,  as' 
they  may  be  able  to  follow,  to  further  and  more  en-, 
larged  vieus  of  the  doctrines  and  duties  of  our  holy 
religion.  Their  memories  however  ought  not  to  be 
overburdened;  and  nothing  should  be.  unnecessarily 
imposed  which  may  lead  them  to  consider  religion  as 
a  task.  Much  of  your  success  will  depend  upon 
your  conciliating  their  good  aiTections,  and  so  manage- 
ing  your  instructions  that  they  may  listen  to  you  with 
pleasure.  This  will  probably  be  the  effect,  if  you 
6an  let  them  see  that  their  good  and  happiness  are 
the  objects  of  your  solicitude.  Let  some  little  pre- 
mium occasionally  reward  their  diligence  and  atten- 
tion. Commendation  and  praise  for  improvements 
already  made^  will  whet  their  ambition,  and  excite 
emulation  in  making  further  progress. 

As  the  religious  householder  will  be  thus  dilligent 
in  teaching  his  family  in  private,  so  it  wvil  be  his  care 


i9S  A  SERMON  BY 

that  they  regularly  attend  upon  public   instruction 
and  the  several  means  which   heaven  has  appointed 
for  our  growth  in  the  knowledge  of  God,  and  of  our 
duty.     This  is  a  special  part  of  that  service  which 
we  owe  to  God,  and  which  he,  at  a  stated  season, 
expressly  requ/res.     To  instruct  both  parents  and 
children  in  the  doctrines  and  duties  of  the  gospel,  the 
standing  ministiy  of  God^s  word  is  appointed.     On 
this  ministry,  at  the  seasons  set  apart  for  divine  ser- 
vice, every  family  ought  to  attend.     If  the  master  of 
a  house  be  himself  truly  religious,  he  will  not  suffer 
any  under  his  care  to  be  unnecessarily  absent.     If  a- 
passion  for  rambling  or  novelty  tempt  a  child   or  a 
servant  to  distant  and  various  places  of  worship,  such 
irregularity  upon  the  Lord's  day,  wrll  be  frowned  up- 
dn  and  checked  by   the   householder,  who  has  any 
mixture  of  wisdom  with  his  piety.     He  will  never  ap- 
prove of  such  disorderly  behaviour.     Much  less  will 
he  himself  set  so  ill  aa  example.     It  is  but  a  poor 
character  which  the  scripture  gives  of  those  who  have 
itching  ears  and  are  always  ready  to  turn  their  backs 
on  tried  and!  faithful  instructors,  to  follow  strangers. 
These  are  unstable  souls,  light  and  empty  minds.    The 
judicious  christian   is   incapable  of  such   levity  and 
caprice.  He  moves  on  in  one  steady  uniform  course  of 
goodness,  smd  his  authority  is  exerted  in  preserving 
order  and  regularity  in  his  family.     At  the  hour  of  di- 
vine worship,  he  appears  in  his  place  at  the  head  of  his 
household.    He  watches  the  demeanour  of  the  youn- 
ger  branches,  that  they  may  be  serious  and  attentive. 
They  know  that  when  the  services  of  the  day   shall 
be  over,  som€  account  of  what  they  have  heard  will 
be  required.     This  excites  their  attentin^n,  and  puts 
them  upon  taking  pains  to  treasure  up  divine  instruc- 
tion.    Visits  and  social  intercourses  for  the  purposes 
of  amusement,  are  resolutely  avoided  on  this  day. 
The  Sabbath  is  not  only  begun  and  closed  with  the 
exercises  of  secret  and  family  worship  ;  but  the  whok 


^ 


DAVID  OSGOOD.  S^m 

tlay  is  regarded  as  sacred  to  religious  improvement. 
Nor  is  it  on  the  Sabbath  only  that  the  religious 
householder   engages  in  the   immediate   service    of 
God  ;  he  has  every  day  his  stated  seasons  for  devo- 
tion.     He  is  regular  in  offering  up  the  morning  and 
evening  sacrifice,  both  in  his  closet  and  in  the  pre- 
sence of  his  assembled  family.     On  these  occasions 
no  member  is  permitted  to  be  absent  without  some 
just  excuse,     Tlieir  minds  are  improved  in  religious 
knowledge,  and  prepared  for  the  more  solemn  exer- 
cises of  devotion,  by  the  previous  reading  of  some 
portion  of  scripture.     In  all  the  families  where   the 
resolution  of  Joshua  is  adopted,  these  services  regu- 
larly performed,  preserve  order  and  decorum,  cherish 
the  principles  of  piety,  and  promote  the  practice  of 
the  social  virtues,   accompanied  with  harmony  and 
love,  joy   and  peace.    Hence   such  houses  become 
\  schools  of  virtue,  temples  of  devotion,  and  nurseries 
for  heaven. 

Ye  heads  of  families,  thus  to  preside  in  your  hou- 
ses, you  are  bound  by  all  the  regard  which  you  owe 
to  God.     If  you  believe  in  him,  you  must  be  sensi- 
ble that  all  your  social  as  well  as  personal  comforts 
are  derived  from  his  munificence.    His  providence 
led  you  into  those  tender  connections  which  have  issu- 
ed in  a  hopeful  offspring,  like  olive  plants  surround- 
ing your  table.     Your  table  itself  is  daily   spread  by 
his  bounty.     He  blesseth  the  works  of  your  hands, 
and  giveth  you    richly  all   things  to  enjoy.     If  you 
have  comfortable  accommodations  for  your  families 
and  the  means  of  supporting  them — all  are  from  him, 
and  you  are  continued  in  the  possession  of  them  from 
day  to  day  by  his  guardian  care.    Laban,  with  an  air 
of  ignorance,  said  to  Jacob,  *  These  daughters  are 
my  daughters,  these  children  are  my  children,  these 
cattle  arc  my  cattle,  and  all  that  thou  seest  is  7mne.^ 
But  with  what  perfect  propriety,   ye  householders, 
docs  the  great  God  address  you  in  this  style,  remind- 


sm  A  SEKM©N  BY 

ing  you  that  all  you  have,  your  families,  youf  posses- 
sions, and  even  yourselves  arc  his  ?    Knowing  then, 
your  entire  dependence  upon  him,  must  you  not  fee! 
your  obligations  to  love  and  serve  him,  to  use  all  your 
influence  and  authority  in  your  own  house,  that  your 
families  may  love  and  serve  him  too  ?    How  fit  and 
x'easonable,  how  well-founded   are  these   his  claims 
upon  you  ?  Can  you,   dare  you  withhold  from  hint 
the  tribute  which  he   demands   for   the  blessings  of 
which  he  has  put  you  in  trust,  and  the  possessions 
which  you  hold  of  him  ?  In  the  tabernacles  which  the 
Lord  hath  pitched  for  you,  will  you  not  erect  alters 
to  him,  and  daily  render  him  the  oblations  of  prayer 
and  praise  ?  Will  you  not  give  back  to  him  by  aa 
early  and  solemn  dedication,  the  children  you  receive 
'from  him  r    On  the  birth  of  every  child  in  your  fa- 
mily, the  voice  of  his  word  and  providence  to  you  is> 
*  take  this  child  and  nurse  it  for  me.'     Will  you  not 
accept  the  pleasing  charge  from  your  heavenly  Father, 
and  be  faithful  in  training  it  up  for  him  in  the  ways 
of  virtue  and  holiness. 

To  this  and  the  other  branches  of  family  religion, 
I  would  further  urge  you  by  all  the  regard  which  yoti 
feel  for  your  families.     Possessed  of  that  affection 
.  which  is  natural  to  the  conjugal  and  parental  relations^ 
5^ou  exercise  a  constant  and  a  tender  concern  for  the 
interest  and  comfort  of  your  famalies.     This  concern 
influences  you  in  the  management  of  your  temporal 
affairs,  and  puts  you  upon  the  exertion  of  all   your 
skill  and  abilities  in  providing,  each  one,  for  his  own 
house.     You  look  upon  your  children,   and  seeing 
your  own  features  in  them,  you   consider  them  as 
parts  of  yourselves,   and  are  tenderly  solicitous  for 
their  welfare.     Helpless,  tbey  look  up  to  you  for  sup- 
j>ort ;  defenceless,  they  fly   to  you   for  protection  : 
they  cling  around  you  and  think  themselves  safe  un- 
der your  paternal  care.     You  cannot  disappoint  their 
c^enfidence.     You  ca.nnot  resist  the  feelingis  of  nature 


DAVID  OSGOOD.  S6l 

towards  them.  The  idea  of  their  being  exposed  it 
danger,  or  of  their  falling  into  wretchedness,  harrows 
tip  your  bosom.  Whatever  is  within  the  compass 
of  your  abilities  you  will  do,  to  procure  their  safetj- 
and  their  comfort. 

Your  care  for  them  is  not  limited  to  the  providing 
for  them  in  their  present  state  of  minority ;  It  throws 
your  thoughts  forward,  and  leads  you  to  consider  how 
you  shall  introduce  them  into  the   world  under  such 
advantages,  as  may  afford  a  prospect  of  their  passing 
respectably  through  it ;  if  not  of  theit*  rising  to  w^ealth 
and  honor,  yet  of  their  possesing  situations  w^hieh 
may  be  easy  and  comfortable.     This  care  prompts 
you  to  give  them  such  an  education  as  may  qualify 
them  for  the  stations  which  it  is  expected,  they  may 
hereafter  fill,  or  for  the  callings  and  employments  foi: 
•Vjifc which  they  are  intended. 
'^'    But,  my  brethren,  as  christians,  must  not  your  na^ 
tural  affections,  your  reason  and  your  piety,  all  con* 
spire  to  produce  in  you  a  further  and  a  more  impor- 
tant care  still-— a  care  for  their  future  and  everlasr 
ting  well  being  ?  Looking  upon  your  children  as  can- 
didates for  immortality,  as  haviog  a  part  to  act  in  thfe 
present  world  that  will  be  followed  with  everlasting 
happiness  or  misery  in  the  next ;  and  knowing  that 
unless  they  be  interested  in  Christ  and  through  the 
influence  of  a  lively  faith  in  him,  approve  themselves 
the  sincere  servants  of  God,  there  can  be  no  hope  ; 
and  apprized  of  the  danger  they  are  in  of  neglecting 
Chrisit  and  salvation  through  the  depravity  of  their 
nature,  the  lusts  of  the  flesh,  the  snares  of  the  world 
and  the  temptations  of  satati ;  sensible  of  all  these 
things,  must  you  not  feel  an  anxiety  for  their  souls  in- 
comparably greater  than  any  concern  you  can  have 
for  their  temporal  welfare  1  Overburdened  with  this 
anxiety,  must  you  not  wish  to  lighten  its  weight  up- 
it>n  your  own  mind  by  devolving  it  upon  One  able  tb 
i^o  for  your  ■children  more  than  you  can  ask  or  think  ? 


S02  A  SERMON  BY 

Must  ybu  not  feel  yourselves  constrained  to  engage 
for  them,  if  possible,  the  assisting  grace  of  God,  by 
an  early  dedication  of  them  to  him  through  Christ,  by 
instructing  them  in  his  service,  by  watching  over 
their  morals,  by  praying  with  and  for  them,  by  set- 
ting holy  examples  before  them,  by  doing  every  thing 
in  your  power  to  guide  them  into  the  way  of  salva- 
tion that  their  feet  may  take  hold  on  eternal  life  ?  Do 
you  not  feel  a  horror  at  the  idea  of  their  missing  of 
Valvation  through  your  neglect  ?  can  you  be  recon- 
ciled to  the  agonizing  apprehension  of  seeing  them 
lead  an  irriligious  life  in  this  world,  and  in  the  next, 
sinking  under  accumulated  guilt  into  irrecoverable 
ruin  ?  There  have  been  instances,  I  admit,  of  chil- 
dren who,   after  the  best  religious  education,  have 
proved  graceless;  also  of  others  who,  after  having 
been  unnaturally  neglected  by  their  earthly  parents^ 
have  yet,  through  the  compassion  of  their  heavcnljf 
.Father,  been  plucked  as  brands  out  of  the  burning  and 
made  the  trophies  of  victorious  grace.     These  how- 
ever,  seem  to  be  deviations  from  the  common  me- 
thods of  providence.     In  general,  the  saying  of  the 
ijoise  man  is  verified,  *  Train  up  a  child  in  the  way  he 
should  go,  and  when  he  is  old,  he  will  not  depart  from 
it,'     God  having  ordained  means  for  transmitting  re- 
ligion to  posterity  and  securing  a  godly  seed,  his  bles- 
sing so  generally  attends  his  own  instructions  that 
there  is  abundant  encouragement  for  our  obseryapce 
of  them. 

1  would  therefore  further  press  you  to  an  imitation 
of  the  example  in  the  text  by  the  regard  which  you 
owe  to  your  own  country.  If  our  happiness,  as  a 
people,  depend  upon  the  continued  favor  of  the  Al- 
mighty; in  what  way  can  we  hope  for  the  continu- 
ance of  his  favor,  but  by  our  being  sincere  in  serv- 
ing him  and  approving  ourselves  to  him  a  peculiar 
people  zealous  of  good  works  ?  But  this  cannot  be 
\h€  character  of  the  people  at  large,  unless  it  be  first 


DAVID  OSGOOD.  Sm 

'the  character  of  families;  those  smaller  societies  of 
which  the  greater  community  is  composed.  For 
the  good  of  his  country  therefore  it  concerns  every 
householder  to  resolve,  that  '  as  for  htm  and  his 
house  thy  will  serve  the  Lord.'  In  proportion  as  thi^ 
resolution  is  carried  into  effect  by  heads  of  families, 
we  shall  become  such  a  people  as  God  will  delight  to 
bless.  Besides  its  moral  influence^  it  will  have  a  na* 
tural  tendency  to  render  the  state  of  the  public,  prosi 
perous.  Religion  is  one  of  the  strongest  bands  to  hold 
society  together,  and  the  main  prop  af  civil  govern^ 
ment.  When  this  fails,  and  profligacy  and  want  of 
principle  becomes  general,  the  wheels  of  government 
are  soon  embarrassed^  and  sometimes  break  in  anar- 
chy and  confusion.  It  cannot  be  expected  of  a  peo^ 
pie  who  have  cast  off  the  fear  of  God,  all  regard  foi' 
his  authority  and  laws,  that  they  will  pay  such  re- 
spect to  human  lav;s,  especially  in  republican  gov- 
ernments where  the  law  makers  are  the  creatures  of 
the  people.  Without  religion,  such  governments 
cannot  be  long  supported.  Be  entreated  then,  as  you 
tender  the  liberties  of  your  country  and  wish  its  pros- 
perity, to^  fear  and  serve  God  in  your  houses,  instil- 
ling principles  of  virtue  and  piety  into  the  minds  o£ 
your  children,  and  so  training  them  up,  that,  as  they 
come  forward  to  act  their  parts  Oii  the  great  stage  of 
life,  they  may  have  wisdom  and  integrity  as  legisla-. 
tors,  fidelity  and  uncorruptness  as  magistrates,  loy^ 
alty  and  obedience  as  subjects,  charity  and  benevo- 
lence as  neighbours,  and  all  those  virtues  and  ami-a- 
bk  qualities  which  make  good  and  useful  members 
of  society. 

Lastly,  to  this  let  me  urge  you  by  all  the  concern 
which,  as  christians,  you  feel  for  the  church  of  God 
and  the  continuance  and  success  of  religion  among: 
us.  It  is  horn  your  families  that  the  church  expects 
the  supply  of  its  members  and  the  repair  of  the  waste 
made  by  death  ;  ?aid,  woe  be  to  yoti !  if  through  the 


304  A  SEUMON  SY  &c.  S^c. 

neglect  of  religion  in  your  houses,  there  shall  b^  ' 
none  qualified  to  become  pillars  in  the  house  of  God* 
The  present  prospect  in  this  respect,  is  truly  melan^ 
choly.  The  generation  who  have  passed  the  meri- 
dian of  their  days,  are  hastening,  one  after  another, 
to  the  house  appointed  for  all  the  living.  What  a 
large  proportion  of  those  who,  not  long  since,  were 
the  most  distinguished  characters  in  this  church  arc 
gone  already  !  Every  year  thins  the  number  of  com-  ^ 
municants.  Compared  with  the  whole  assembly,  it  ^ 
is  but  a  small  remnant  who  join  in  keeping  up  the 
memory  of  the  Saviour's  death.  Nor  are  the  places  of 
those  who  are  gone,  supplied  by  the  addition  of  new^ 
members.  The  seats  of  deceased  fathers  of  the  gos- 
pel feast,  in  many  sad  instances,  remain  vacant;  while 
their  children  who  have  succeeded  to  their  worldly 
possessions,  leave  it  as  yet  uncertain  whether  they^»r! 
will  inherit  their  piety  and  regard  for  religious  insti-f 
tutions.  What  will  be  the  ultimate  issue  of  the  pre- 
sent indifference  with  respect,  not  only  to  the  power, 
but  even  to  the  forms  of  Godlines  among  us,  heaven 
only  knows.  Sure  I  am,  that  all  who  arc  Israelites 
indeed,  have  just  ground  for  concern  and  painful  ap- 
prehension for  the  Ark  of  God.  May  He  with  whom 
is  the  residue  of  the  spirit,  who  is  able  in  a  spiritual 
as  well  as  in  a  literal  sense,  to  turn  dry  ground  into 
water-springs,  and  cause  the  wilderness  and  solitary 
places  to  flourish  and  blossom  as  the  rose — may  He 
pour  forth  so  plentiful  an  eifusion  of  his  spirit  and 
grace  both  upon  you  and  your  children,  that  they 
may  grow  up  as  among  the  grass,  as  willows  by  the 
water  courses  ;  that  instead  of  tlie  fathers  there  maf 
be  the  children  through  successi/e  generations! 


B7^J>   OF   rB&   F^R'iT-  rOLVME^ 


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